<^^X OF r^^HG^
THE
ANALYZED BIBLE
BY
G. CAMPBELL 'morgan, D.D.
VOLUME I
GENESIS TO ESTHER
New York Chicago Toronto
Fleming H. Revell Company
LoNDOK AND Edinburgh
Copyright, 1907, by
FLEMING H. REVELL COMPANY
<^
^.^
New York : 158 Fifth Avenue
Chicago : 80 Wabash Avenue
Toronto : 25 Richmond St.,W.
London : 21 Paternoster Square
Edinburgh : 100 Princes Street
CONTENTS
Genesis.
The Book of Beginnings
PAGE
9
Exodus.
The Emergence of the Na-
tion . . . .
31
Leviticus.
The Book of Laws
53
Numbers.
The Book of Wandering
. 65
Deuteroxomy.
The Book of Reviews .
. 79
Joshua.
The Book of Possession
. 91
Judges.
Deliverances
. 103
EUTH.
Faith and Faithlessness
. 115
I. Samuel.
Transition .
. 125
II. Samuel.
Theocratic Monarchy
. 137
I. Kings.
Disruption .
149
II. Kings.
Corruption .
161
6 Contents
PAGE
I. Chronicles. The Temple, Desired and
Approached . . . 173
II. Chronicles. The Temple, Possessed and
Abandoned . . . 185
Ezra. A Eeturning Eemnant . 197
Nehemiah. Consolidation . . . 205
Esther. God amid the Shadows . 215
INTRODUCTION
IN every direction people are turning anew
to the study of the Bible. There are many
ways of prosecuting that study. I am not
proposing to enter into any discussion concern-
ing the relative values of these different
methods. In these volumes I am adopting
one, which is most consistently expressed as
being the first, and consists in an endeavour to
discover the content and message of the Divine
Library. This whole method has different proc-
esses, from the telescopic to the microscopic.
The telescopic is that of taking in large areas
at one view, in order to see the relation of part
to part and system to system. The micro-
scopic is that of the minute and careful
examination of the smallest parts, the study of
words, and all that goes to make for detailed
accuracy. Between the two extremes there are
many grades. All are in turn valuable, and
all may be pursued by the Bible student con-
currently. The first and fundamental is the
telescopic. It is of the utmost importance in
the study of any book in the Divine Library
to gain primarily a broad and general idea of
Introduction
the scope and main structure thereof. Until
this is done the other methods are not safe,
and very much false exposition of individual
texts, and of separate sections, is due to the
fact that their setting in the whole scheme is
not understood. In other words texts should
never be studied save in relation to their
context.
In the first three volumes of the " Analyzed
Bible," the Old and the New Testament are to
be passed in general review. The method is to
be followed in its simplest process. The sub-
sequent volumes will deal with the books of
the Bible more fully, but always in broad
outline. The microscopic method is never
reached. For that, there are almost innumer-
able volumes by expert expositors. The pres-
ent series is not intended to take the place of
such, but to serve as an introduction to their
use. As the method can hardly be revealed in
the volumes themselves, a brief word as to how
these results have been reached may be in
place. It has been first, that of repeated read-
ing of the books, sometimes as many as fifty
times, sometimes of course less, until the gen-
eral sweep is felt. This has been followed by
tabulation, and correction by more careful
reading. The issue is an Analysis, or Table of
Contents. I do not claim finality for any of
Introduction 3
these analyses. I simply give the results of
my first line of Bible study during the past
twenty years. In the microscopic method
some of these analyses have been altered, and
more exhaustive study might necessitate still
further alterations. No student of the Bible
can deal with all its books satisfactorily to
himself in a lifetime. The treasures are un- (
searchable; and those who have spent most )
time and toil in the fascinating work are most \
conscious of the vast reaches that stretch away
beyond them, luring them on to closer examina-
tion and profounder investigation.
So much concerning the writer and his
methods. Now a word with my readers as to
purpose and method.
As to the first, I am profoundly convinced
that one of the gravest perils of this hour of
increased interest is that of a merely carnal
desire for the technical knowledge of the con-
tent of Scripture. Unless those who devote
themselves to the study of the Word zealously
and ceaselessly watch and pray, the very de-
light of discovering the system will become a
paramount motive, and wherever this is so, it
results in disastrous failure, and an actual
peril to spiritual life. In these volumes I
need hardly say the Bible is to be treated as
Divine. It is a volume of the Oracles of God.
Introduction
If this be recognized it must at once be ad-
mitted that they speak to men with purpose,
and not merely for amusement, even on highest
lines. The use of the word amusement in this
connection may shock some people, and yet I
employ it advisedly, for I do not hesitate to
say that I know of no recreation more full of
mental interest than that of a diligent study
of any one of these books. Yet the purpose of
the whole library is that of so revealing the
will of God to man as to lead him into personal
conformity thereto. There is no book without
some direct teaching. To discover the teach-
ing as a theory merely, without yielding to it
personal and immediate obedience, is to fa-
miliarize the mind with truth and so to rob it
of its power, to the immeasurable harm of the
one who does so.
As to the method which will be most helpful
to those intending to follow this series, I be-
lieve that the first thing should be, before any
analysis of mine is looked at, that the book
should be read through. I do not think it
necessary for me to stay to argue at any length
for the possibility of this. I would simply
remind my readers that the whole Bible can be
read through with ease at the ordinary pulpit
rate of public reading in sixty hours. I leave
them to make their own calculations upon this
Introduction
statement as to the time necessary for the read-
ing of any particular book.
Having read the book through, the next proc-
ess of value will be that of marking out the
main divisions as indicated in the analysis, in
a Bible specially procured for the purpose.
Then let each division be read through
separately.
The third and final process should be that
of taking each division separately, and mark-
ing the sub-sections in the Bible.
Then a word as to the use of these studies.
By this I do not mean the use to the reader,
but the use the reader is going to make of what
he gains. I think that I may best express what
I mean by the use of the brief word of advice
— Pass it on. This method of Bible study may
be profitably followed in the family. It will
be found that children in the home are greatly
interested in rapidly passing over the Bible
with someone who is familiar with these broad,
outlines. Of course I do not mean to suggest
that the children are to be asked to read the
book through, but that parents will take them
over the books, telling them the content of
each. Perhaps in such use, a mere statement
of the first divisions of each book by the parent,
and committed to memory by the child, would
be the best plan. It is perfectly certain that
6 Introduction
there is nothing that this age more needs than
a return on the part of Christian parents to
simple and yet consecutive teaching of the
Bible to their own children.
Then these studies may be used again, by
gathering small groups of friends together for
Bible-marking, and conversation on the basis
thereof.
And yet once again, in the more public work
of the Christian Church. In Sunday schools,
and Bible-classes, and in the regular ministry
of the .Word by the pastors, nothing could be
more interesting than passing the books of the
Bible in review by this method of general out-
line and analysis.
I should like to write a final word concern-
ing the ultimate value of this particular
method, that namely, of the discovery thereby
of the unity of the Library. If once again a
personal word of testimony may be permitted,
I may say that it was by the adoption of this
method in my own life that the Bible became
my own. By that I mean to say that it was
my high privilege to be born and trained in a
home where the Bible was the supreme Book.
From my earliest childhood its stories charmed
me, and I grew up firmly believing without
question in its divinity. Then came a day of
questioning and of doubt, of fear amounting
Introduction
almost to dread in the presence of much that
was being written and said concerning the
Scriptures. It was out of a deep sense of per-
plexity that I turned from books about the
Bible to the Bible itself. The result in my
own experience has been a discovery of unity
which to me is the final proof of Divinity.
Beginning with the Old Testament and moving
systematically forward, I discovered that each
book demanded another, and that when
Malachi had been reached, the whole collection
demanded more. In other words, I found that
step by step I had proceeded through history
and through teaching all of which pointed to-
ward a coming One. Then, turning to the
New Testament, I found the answer to all the
expectation created in the reading of the Old.
He, the lonely and perfect Personality of the
Gospel narratives, stands at the centre, and all
the highways meet in Him. The roads of the
books of the Old Testament lead up to Him.
The pathways of the New lead out from Him.
If Christ is a myth, then the books of the Old
Testament have raised questionings and hopes
which have never been answered. If the
things declared in these books are untrue, then
history has produced a Person and an effect
answering with absolute accuracy things which
never happened. One illustration will suffice.
Introduction
If man never fell, then the Christ of the
Gospels lived and taught and died unneces-
sarily. That man is consistent who abandons
all, rather than he who, professing still to own
allegiance to Christ, denies some parts of the
whole.
This result of conviction of the unity of the
Library cannot be realized save by patient
study of its parts. I do not say that it is
w^rong to believe upon the testimony of others
in the Divinity of the whole. To those who
are able to do so, the study will confirm their
faith. I do however mean to say that those
who conscientiously are asking questions in
this direction will find an answer best, not by
a study of books about the Scriptures, either of
a destructive nature or in defence, but by
earnest devotion to a study of the Scriptures
themselves.
GENESIS
GENESIS^THE BOOK OF BEGINNINGS
A
B
C
GENERATION
I., it.
DEGENERATION
Hi. — xi.
REGENERATION
xii.—l.
I.
Of the Material
I. Of the Individual
iii.
I. Of Individuals
to IVIan i.-
-ii.3
i. The Serpent and Man
1-8
xii.— XXXV. 21
i
Origin.
i. I
ii. Jehovah.
9-24
i. Abraham. xii.— xxv. 10
ii
Ruin.
i. 23
7 Cotnmunications
iii
The revealed Cosmogony.
ii. Isaac. xxv. it— xxvi.
i. 2b
-n. 3
II. Of the Family iv
.,v.
2 Communicattons
i. The first Family.
iv.
iii. Jacob. xxvii.— xxxv. 21
11.
Of Man, as to
Nature and
ii. The Families.
V.
5 Communications
11. Of the Family
Office ii.
4-25
xxxv. 22-xxxviiI.
i.
Created.
4-8
III. Of Society
vi.
i. The Sons of Jacob.
ii
Crowned.
9-15
i. Intermixture
xxxv. 22-29
Generations of Esau.
iii
Conditioned.
16,17
ii. Degeneracy
xxxvi.
iv
Completed.
18-25
r Destruction and
1 Deliverance.
L vii.,
New Departure
National
viii.
II. Joseph. xxxvii.
iii. J udah's corruption.
xxxviii.
111. Of Society
ix.,
X. J
xxxix.-l. 21
i. History of Joseph
IV. Of the Nations
Xi.
ii. Israel segregated
i. Confederacy.
ii. Confusion.
IV. Of a Nation
iii. Continoity.
1. 22'26
Shem to Abraham.
Prophecy of faith
GENESIS
THE book of Genesis is the book of origins.
It deals with the beginnings of the facts
and forces in the midst of which humanity
lives, in so far as it is necessary for man to
know them in order to set his life in right re-
lationship to them. There is nothing final in
this book. Things created are not seen in per-
fection, but rather as prepared for develop-
ment. Evil is revealed neither as to its first
origin nor ultimate development, but only in
the beginnings of its operation in human life.
The Divine plan of redemption is not fully un-
folded, but the first movements in history
toward its outworking are clearly revealed.
The main divisions of the book are marked
by the phrases: "In the beginning God" (i.
1), "Now the serpent" (iii. 1), "Now Jeho-
vah " (xii. 1 ) . The first division tells the story
of the beginnings of the material universe.
The second division gives an account of how
evil entered human history, and traces its first
movements. The third division gives the his-
tory of the calling of a man, the making of a
nation,' the creation of a testimonj^, and thus
10 Genesis
the preparation for the ultimate coming of a
Saviour. These in broad outline are the divi-
sions of the book. The beginnings of created
things: Generation, and, at the back of all,
God. The beginnings of evil: Degeneration,
and, at the back of all, the serpent. The be-
ginnings of the process of restoration: Re-
generation, and, at the back of all, Jehovah.
A. Generation
In this first division there are two sections,
which give an account respectively of the gen-
eration of the material to man, and the genera-
tion of man as to nature and office.
" In the beginning God created the heaven
and the earth." In that simple statement we
have the Bible declaration of the origin of the
material universe ; and it is one in which faith
finds reasonable foundation. Interpretations
of method may vary, but the essential truth
abides. In its dignified and sublime statement
reason may rest as it cannot possibly do in
any theory which leaves God out of the ques-
tion, and thus finally declares that the first
cause was more or less the result of accident,
or the existence of laws without mind, or of
order without thought.
"And the earth was waste and void; and
darkness was upon the face of the deep." It
The Book of Beginnings 11
is not possible that those words describe the
condition of the heaven and tlie earth as they
were created by God. Between the original
creation and the conditions herein described
there had been a cataclysm. Of that revela-
tion has given us no account. Speculations are
interesting, but they cannot be final or dog-
matic. It may be that behind the material
cataclysm there was a moral catastrophe.
Probably, if we knew all the history, we should
know the truth concerning the origination of
evil. In subsequent volumes of the Divine
Library there are flashes of light which may
afford some clue to the hidden things. The
fact that Satan is spoken of as " the god of
this world,'^ " the prince of this world,'' may
refer to a relationship he bore to the earth
prior to the appearance of man. It may be
that here angels " kept not their own princi-
pality," and that in their fall they involved
the earth itself in degradation from its primal
perfection, and brought it to the condition
described as " waste and void."
With the words " The Spirit of God moved
upon the face of the waters " begins the story
of reconstruction, and this continues through
the third verse of the second chapter. The
method of the new birth of the earth was that
of the brooding over it of the Spirit, and the
12 Genesis
uttering of the Word of God. The earth was
born again by the Spirit and the Word. A
careful study of this section and of the follow-
ing one will reveal the fact that two words are
made use of to describe the Divine action. The
Revised Version has indicated the difference
by the use of our words " created '^ and
"made." The Hebrew words of which these
are translations do not indicate the same thing.
The first, "created," indicates an essential
making, a bringing into existence. The second,
" made," suggests rather the origination of new
forms by the use of things already created. It
is of great interest, and moreover of value, to
notice the places where the word " created " is
used. It occurs first in the declaration con-
cerning the origin of material things. It occurs
again at the point where life rises from the
non-sensient to the sensient. It occurs, in the
third place, at the story of the coming of man.
Between these the word used is always
"made." This fact reveals that at the points
indicated there was a new act of God, intro-
ducing an entirely fresh order of being. It is
worthy of notice that these words occur ex-
actly where the evolutionary theory has never
yet been able to bridge a gulf. The evolution-
ary process demands a primal fact from which
everything goes forward. It cannot supply it.
The Book of Beginnings 13
It is supplied by tlie declaration " In the be-
ginning God created.'' It has never been able
to discover the link between the nonsensient
and sensient; that link is here supplied in the
affirmation '^ God created . . . every liv-
ing creature." It has never been able finally
to discover a link between the highest form of
animal life and man; that link is supplied in
the affirmation " God created man in His own
image." Whereas according to this account
He was ever the immanent God, by His own
Avisdom and power producing every new form
of already existing life, He did also at certain
periods in the process by direct, essential, new
creation, create a crisis from which the order
proceeded anew.
There are those who affirm that in the first
two chapters we have two distinct accounts of
the creation of man; and moreover, some de-
clare that they contradict each other. As a
matter of fact the first story places man in his
relation to the material universe. He is seen
as the crowning work in creation, the last of
a succession, whether a succession of separate
events or of evolutionary processes is not de-
clared. Whatever the process, he is seen to
be the crown of the material creation. In the
second story he is shown to be more than this.
There an explanation is given of that spirit-
14 Genesis
ual quantity which is found in man and in no
other creation. It describes the process by
which man became different from, and su-
perior to, everything which had preceded him.
He was made of the dust of the ground, that
is, he had come from the common origin. His
creation as man was due to the fact that God
breathed into his nostrils the breath of lives.
By the possession of God-breathed lives he
was differentiated from everything which had
preceded him.
This being, at once related to the material
universe, and yet kin of God, was placed at
the centre of creation, to govern it in co-opera-
tion with God. He was to reign over all be-
neath him. The garden in which he found him-
self was not the ultimate goal. It was the
opportunity for the exercise of the functions of
the life bestowed. Within it there lay poten-
tially the city, which man was to build by the
cultivation of the forces of the garden, and by
exercising authority over creation under the
authority of God.
The relation of man to God and Nature
was conditioned by a simple and yet perfectly
clear command, which indicated the limits of
liberty. There were things which he might
do. There were bounds beyond which he might
not go. His liberty consisted in loyalty to the
The Book of Beginnings 15
law of God. Of these fundamental truths the
trees of the garden afforded sacramental sym-
hols. Of all save one he might eat; of this
one he might not eat. It stood in the presence
of his life, marking the bounds of his free-
dom.
Man was completed by the bringing to him
of one who w^as of himself, and in whom he
found the true complement of his own nature.
In man and his companion the likeness of God
was complete. " In His own image . . .
male and female created He them."
B. Degeneration
The division here commencing deals with
the beginnings of that long process of degener-
ation, in the midst of which the human race
still finds itself. The suggested analysis must
not be treated as hard and fast in its separa-
tion of parts. It is intended simply to indi-
cate the natural development of thought as to
the individual, the family, society, the nation.
These divisions indicate the true circles of
human inter-relationship as they spread out
in ever-widening circumference.
Everything commences with the individual.
This is a simple story of a man in individual
innocence and racial immaturity. Satan ap-
pealed to him through a lower form of crea-
16 Genesis
tion, here spoken of as the serpent. Spiritual
evil took material form to reach spiritual man
through the material side of his being. The
deepest note in the attack was that of its at-
tempt to reflect on God. The deepest note in
the fall was that of failure of faith. Faith
being lost, fear immediately succeeded.
Man hid from God, but he could not escape
Him. He came first for inquisition, and then
lor pronouncement of sentence. In the sen-
tences pronounced there is evident the differ-
entiation of strictest justice. The curse was
for the originator, justice for the deceived.
Side by side with the sentence the first pro-
phetic word broke upon human ears. Behind
all the movements of law there abides the
heart of love, and this is finally seen in the
exclusion of man from the tree of life in order
that he might not perpetuate the condition
into which he had come as the result of sin.
Following swiftly upon the degradation of
the individual came that of the family. The
sorrow following upon sin was manifest first
in the agony of the heart of the first mother.
In hope she bore her first-born, and called
him Cain, crying, " I have gotten it," that is,
I have gotten the promised seed of the Lord.
The hope was doomed to disappointment, and
she called her next boy xlbel. Vanity, because
The Book of Beginnings 17
of what she had seen in the first. Thus the
first family was broken up, and the first gap
in the circle of human society was made by
murder.
The race moved on, multiplying into fam-
ilies, but the shadow of the issue of sin was
on the whole of them, and with one rare ex-
ception through fifteen centuries the knell of
death was heard unceasingly.
As families multiplied and branched out
into many directions, the new relationship of
society was created. From the original man
two lines proceeded, one through Cain, the
other through Seth. These developed around
two opposing ideals, the one that of self-con-
sideration and self-advancement, the other
that of fear of God, and obedience of Him.
The lines of difference became less clearly
marked until the sons of the godly race inter-
mixed in marriage with the daughters of the
people of the materialized ideals, and the issue
was most terrible corruption.
This all ended in a Divine interference of
swift and overwhelming judgment. The de-
struction of the race was not total, for while
man had failed, the purpose of God moved
forward toward consummation. Out of the
devastation a remnant was saved, and human
history started forward upon a new basis as
18 Genesis
there emerged a new idea of social relation-
ship, that of the nation.
With an immediateness which startles, the
book chronicles the story of the failure of the
national idea. The will of God was the peo-
pling of the earth by the separation of those
delivered from its primal corruption into na-
tions occupying different territories. Against
this separation man rebelled by the formation
of a godless confederacy, and an attempt to
resist the Divine decree. This was followed
by immediate Divine intervention, which is-
sued in the confusion of the confederacy.
Finally, the line of continuity from Shem to
Abram is declared, and the section setting
forth degeneration closes.
c. Regeneration
In the third division we have the account of
the beginnings of Eegeneration, that is, of a
movement which culminated in the person of
the Messiah. The lines of development cor-
respond to those we have already noticed in
the previous division. As there we had first
the degeneration of the individual, so here the
regeneration of the individual is first dealt
with, and indeed, at greatest length. We also
see the movement in its application to the
family, to society, and toward the nation.
The Book of Beginnings 19
The section dealing with the regeneration of
the individual gives us the account of the deal-
ings of God with three men : Abraham, Isaac,
and Jacob. There is a distinct difference be-
tween the Divine communications in these
three cases. The difference is to be accounted
for by the different quality of faith exempli-
fied in each man. To Abraham there were
seven communications, each initiating a new
movement. His faith was obedient faith.
To Isaac there were two Divine communi-
cations, and there does not seem to be
any personal or direct relation between the
communications of God and Isaac's life. The
faith of Isaac was passive. To Jacob there
were five communications, each of them com-
ing at the close of a movement in the life of
the man, by which God arrested and changed
the order of his progress. Jacob's faith was
restless faith.
The first communication to Abram was of
the nature of a call to leave his own country,
and to set his face toward a new one, under
new conditions of life. " The Lord said unto
Abram, Get thee out of thy country . . .
unto the land that I will show thee." It may
be that this initial call was really to Terah.
It is certainly declared that Terah moved, tak-
ing Abram and Lot with him. The first in-
20 Genesis
tention, however, was not immediately real-
ized. Coming to Haran, Terah remained there.
After his death, Abram moved on, and came
into the land of Canaan.
In the second communication God promised
him the land for possession, and he proceeded
in faith and obedience.
By the third communication the land was
solemnly given to Abram under interesting
and remarkable circumstances. The herdsmen
of Abram and Lot had quarrelled; and the
former, with the magnanimity of a great soul,
allowed Lot to make his choice. When he had
departed God said to Abram, "Lift up now
thine eyes," and thus to the man who was con-
tent not to choose, but rather to leave himself
free for the following of faith, the whole of
the land was given.
In the fourth communication God promised
him a seed, which should become a great na-
tion.
In connection with the fifth communication
God entered into a solemn covenant as between
Himself and Abraham.
The sixth communication was in connection
with the actual coming to Abraham of his son.
The seventh and final communication was
that by which God finally tested this man in
the matter of faith, and because of his obedi-
The Book of Beginnings 21
ence was able to lead liim into a closer and
more conscious fellowship with Himself.
By these seven communications God led
Abraham step by step through more trying
circumstances toward higher experiences, and,
because he followed, to larger possessions. In
the process of the story we find on the part of
Abraham deflections from faith. In a time of
difficulty he went down into Egypt and by
so doing fell, not merely from the simplicity
of faith, but from truth. The method, how^-
ever, is clearly indicated as being a Divine ap-
pearing, an obedient answer, and a consequent
advancement.
In the story of Isaac we have first of all
an account of the pastoral simplicity of his
life. In the midst of this quietness there came
to him the first of two Divine communications,
in w^hich God told him that the covenant
made with Abraham was continued to him.
The second communication was for the pur-
pose of ratifying this selfsame covenant. Isaac
w^as a man quiet, restful, and passive. His
deflections from faith were fewer than those
of his father. His restlessness was less than
that of his son. There are no actions of mag-
nificent or daring triumph. God never broke
in upon his life with the thick darkness or the
alarming struggle by Jabbok, but with quiet
22 Genesis
messages, showing that he too was included
in covenant privilege and purpose. Isaac, the
man who dug wells, and lived by them, was
necessary in the Divine economy as well as
Abraham, the man who blazed the way, and
became the pioneer of faith ; as well as Jacob,
the man of restless activity, who never found
final anchorage until he was crippled.
The dealings of God with Jacob were of an
entirely different nature because he was an
entirely different man. Through all the story
it is evident that he was a man who believed
in God. That was the deepest fact in his life.
He was nevertheless a man of restless activity,
and the five communications to him were all
for the purpose of checking him, correcting his
methods, and keeping him in the pathway of
the Divine will.
The first of these culminated a method of
duplicity, followed in order to obtain a bless-
ing. By deceit wrought upon his father, under
the instigation and with the connivance of
his mother, he obtained the blessing which
God meant him to have. He believed that it
was in the purpose of God for him, but, unable
to follow and to wait, by manipulation of
events and by the exercise of cunning obtained
his father's benediction. As his face was set
toward a new country, in consequence of his
The Book of Beginnings 23
duplicity, God appeared to him, and with great
tenderness, knowing the deepest in him,
bridged the gulf between his material life and
the spiritual realities by the vision of the lad-
der and the angels.
Arrived in the land of Laban, by quick wit
and ready resource he won his way to material
prosperity against all the meanness of his
uncle. There was great danger lest such a
man should become satisfied with success in
an alien land, and God appeared to him the
second time, and commanded him to return.
The self-reliance and independence of Jacob
are seen in the method of his return. He made
his arrangments with Laban, and built a
watch-tower at Mizpah. He then went forward
to meet his brother, and so far as possible pre-
pared for every contingency. Then followed
the third Divine communication. God set
Himself against Jacob's independence, and in
the mystery of that long night revealed Him-
self as the conquering One, Who breaks
in order to make. Who cripples in order to
crown.
Having come back into the land, immedi-
ately he compromised with the circumstances
by w^hich he found himself surrounded, with
the result that sorrow entered his house in
the wake of sin. Again God appeared to him
24 Genesis
for purposes of restoration, commanding him
to get back to Bethel.
In the last part of this section the faith of
Jacob seems to have become obedient, and the
fifth communication of God immediately fol-
lowed.
Subsequently there is an account of another
word God spoke to Jacob, but because it was
intimately connected with his sons it is omit-
ted in this description of the dealings of God
with the man himself.
In this study of the beginnings of the regen-
eration of the individual the truth is revealed
that the one principle through which God is
able to operate is that of faith in Himself.
Where that is present, even though it may ex-
press itself in different ways, according to dif-
fering temperaments, He can act. Obedient
faith He leads quietly forw^ard; passive faith
He visits to comfort and strengthen; restless
faith He checks and corrects toward ultimate
realization.
Through the sons of Jacob the circle widens
and we see the movement toward the regenera-
tion of the family. Two stories run concur-
rently, that of Joseph and that of Israel. In
the history of Joseph we have a further reve-
lation of the method of God with the individ-
ual, but grouped around the man are move-
The Book of Beginnings 25
meuts that make toward the regeneratiou of \
the family, of society, and the nation. The
story of Joseph is in some senses the most
wonderful of the Old Testament. Consider-
ing it from first to last there is less in him of
failure, less of faltering than in any other of
the Old Testament characters. Around the
story of his life are grouped the CA'cnts which
contributed toward the larger application of
the regenerative purposes of God. These
events, as they contributed to that purpose,
were the result of God's overruling. Apart
from that, the process of degeneration moved
forward hopelessly.
A list of the sons of Jacob, and a table of the
generations of Esau are first given. Then fol-
lows the story of Joseph, which is immediately
succeeded by an account of the terrible corrup-
tion of the family in the case of Judah. The
connection here is important in that it indi-
cates the beginning of that movement which
culminated in the segregation of the nation, ^
by which they w^ere saved for long years from
the contaminating influences of the people of
Canaan ; and purity of family life, and of so-
ciety, was made possible.
The history of Joseph shows how God over-
ruled all the failure of man for the ultimate
good of man. Joseph was exiled from his
26 Genesis
father's home by the malice of his brethren,
but by the overruling hand of God he was sent
into Egypt in order that there he might pre-
pare a place for Israel, that the whole society,
which had not yet become a nation, might be
brought into circumstances of separation and
suffering for their purification. Already, in-
stead of being separate and peculiar, as salt
and light in the midst of darkness, they had
become corrupted, as the case of Judah proves,
and from this corruption it was necessary that
they should be delivered. This was accom-
plished by the overruling of God through the
exile of Joseph, the coming of famine, and all
those events which issued in their being trans-
ferred from Canaan to the land of Goshen, and
kept there in separation for centuries. There
was nothing more beneficent in the early his-
tory of the people than those long years of
pain and slavery. Through those years God
purged the family and society and so prepared
for the nation which was presently to emerge
under His wonder-working hand and to enter
into possession of the land of His appoint-
ment.
In the final verses of the book of Genesis
the national idea is seen for a moment as
a prophecy and a hope. Joseph, in dying,
charged those who were about him that when
The Book of Beginnings 27
presontlj they should return to their land, they
should take his bones and carry them with
them. In this charge there is revealed one of
the greatest triumphs of faith recorded in the
whole book. It is the triumph of a man who
believed in God, and in the assured establish-
ment of His people ; and he therefore was cer-
tain that they must ultimately pass back into
their own land. The book closes with the ac-
count of the burial of the man who had ex-
pressed this faith ; and the story of beginnings
closes with the phrase, " a coffin in Egypt."
EXODUS
EXODUS— THE EMERGENCE OF THE NATIO>
A
B
c
BONDAGE
DELIVERANCE
ORGANISATION
i.'V.
vi.-xviii.
xix.-xl.
,.
Israel in Egypt i.
I.
Jehovah and
,^
Preliminary and
i
Growth of the nation.
Moses vi.— vii. 7
Fundamental
1-7
The Charge
xix.. XX,
ii
Oppression. 8-22
'
Self-declaration of
Jehovah. vi. 1-9
i
The Purpose. Grace,
xix.
ii
The Charge and Fear,
vi. 10-12
"
The Plan. Law.
xz.
II.
Moses ii.-iv.
(Parenthesis. 13-27)
i.
Birth and Preservation.
iii
The Charge and Faith.
II.
Lraws. xxi.— XXilL
ii. i-io
vi. 28— vii. 7
i
Of the Person.
ii.
Flight and Residence
in Midian. ii. 11-22
II.
Jehovah and
ii
xxi. 1.-32
Of Property.
iii.
iv.
His Call. ii. 23— iv. 17
His Obedience.
Pharaoh
vii. 8-xi.
iii
xxi. 33— xxii. IS
Of the State.
iv. iS-""!
xxii. 16— xxiii. ig
Judgment
iv.
The Angel Promised.
i
The Approach.
xxiii. 20-33
vii. 8-X3
HI
. Israel and
ii.
First cycle— 3 Plagues.
Ill
. The System of
Pharaoh v.
vii. 14— viii. 19
Worship
i.
Moses and Pharaoh.
1-18
Moses and Israel.
iii.
Second cycle—
3 Plagues.
xxiv.— xl.
ii.
iv.
viii. 20— ix. 12
Third cycle— 3 Plagues.
^•
Instruction and Equip-
ment, xxiv.— xxxi.
iii
19-21
Moses and Jehovah.
V.
ix. 13— X. 29
Final. xi.
ii.
Interlude. The People's
Sin. xxxii— xxxiv.
22-23
iii.
Construction and
Ill
. Jehovah and
Israel xU.-xviil.
Deliverance.
xii.— XV. 21
Consecration.
XXXV.— xli
ii.
Guidance^
XV. 22— xviii.
EXODUS
THE book of Exodus is a continuation of
the story told in the latter part of the
book of Genesis. In Exodus nothing is com-
menced and nothing is finished. It is a link
in the chain of the story of God's dealings with
the human race. For the sake of linking the
subject to that which has gone before, let it
be remembered that the book of Genesis was
divided into three parts: first, Generation;
secondly, Degeneration; thirdly, Regenera-
tion.
In considering Regeneration we saw the
work proceeding with regard to the individual,
the family, and society. The last note in Gene-
sis indicated the line of the regeneration of
the nation.
We now turn to Exodus. The word " Now,"
with which the first chapter commences, may
with perfect accuracy be translated " And."
It is a word marking continuity. If we take
the book of Genesis away, the book of Exo-
dus becomes meaningless. All the history in
Exodus depends upon that in Genesis. We
left the children of Israel a people without a
SI
32 Exodus
national consciousness, or organisation. We
are now to study the account of the emergence
of the nation.
There are three clearly defined divisions in
the book: Bondage, Deliverance, and Organi-
zation.
A. Bondage
Segregated from the corrupting influences
of the land of Canaan, the children of Israel
rapidly multiplied in the land of Goshen.
This very growth became a menace to Egypt,
and from the standpoint of political expedi-
ency Pharaoh was justified in resorting to ex-
treme measures to check it. High enthroned
over Pharaoh, Jehovah permitted His people
to pass through the long period of oppression
and suffering, and so stiffened the national
fibre, and thereby made the people strong for
the campaigns of the future.
As the appointed time for deliverance ap-
proached, the instrument of God was found
and prepared. The story of Moses occupies
the next section. His preservation presents
a wonderfully human picture as it manifests
the sweet art of mother-love. The inspiration
of love's activity was, as we learn from the
New Testament, that of faith.
Jehovah's overruling of circumstances
The Emergence of the Nation 33
toward the accomplishment of His purpose is
seen in the coming of Pharaoh's daughter. The
history of the human race has been affected
by the fact that on a given day a baby cried
into the face of a woman. The baby found its
way into the woman's heart, and the woman
carried the baby into the heart of Egypt's
power. There the future leader of Israel re-
ceived his education, and the first part of the
preparation necessary for the work that lay
before him.
Forty years passed away, and the child,
having become a man, turned his back upon
the court of Egypt, and upon all its splendours.
His flight w^as also under the government of
God. If he had attempted to deliver Israel
at forty years of age, he would have failed.
The man, cultured and refined, with all the
learning of his time, passed to the next period
of his preparation in the majestic loneliness
of the Sinaitic peninsula. It was change from
lesser to greater grandeur. The solitude of
the mountains, under the golden light of sun
by day and the stately solemnity of stars by
night, is more full of majesty than all the glit-
ter of an earthly court. There Moses was a
shepherd, and so received the next part of his
preparation for leadership.
Then follows the account of his direct call
34 Exodus
and commission. In it Jehovah had to meet
and deal with the difficulties of Moses' fear.
The victory was with God, and Moses turned
his back this time upon the loneliness of the
wilderness, and set his face toward the court
of Pharaoh.
B. Deliverance
In this division Jehovah emerges from the
shadows into clear light, and becomes the cen-
tre of supreme interest. He is seen dealing
with Moses by way of preparation, with Pha-
raoh in judgment, and with His. people in de-
liverance and guidance.
In the first section we have the account of
the answer which Jehovah gave to the com-
plaint of His servant when he was discouraged
at his first reception both by Pharaoh and his
own people.
This answer consisted in the first place of
a great Self-declaration. In the course of it
the words " I am Jehovah " are used four
times, and surrounding these declarations are
affirmations concerning the Divine activity.
" I appeared ... I was not known . . .
I have established my covenant ... I
have heard the groaning ... I have re-
membered My Covenant ... I will bring
you out ... I will rid you out . . .
The Emergence of the Nation 35
I will redeem you ... I Avill take you to
Me ... I will be to you a God ... I
will bring you in ... I will give it you."
The value of this declaration may be gathered
by a recognition of the difficulty of the position
which Moses occupied. The man who had
been brouglit up in the court of Egypt had re-
turned to declare the authority of another
Potentate, an unseen King. He had been
treated with contempt by Pharaoh. The very
people he had come to deliver had refused to
hear him. He had returned to God with his
complaint, and the method of the Divine deal-
ing with him was that of unveiling before Him
His own glory. Moses was never afraid again.
There were other failures, but no dread of
God w^as manifest from that moment to the
end. He had seen a new vision of Him, and
doubted His power no more.
And yet fear was immediately manifest,
but it was fear of himself. It was difficult
to believe that he could be the instrument of
such a God. This new fear Jehovah answered
by assuring His servant that his strength be-
fore Pharaoh would not be that of his own
eloquence or power, but rather that of Divine
preparation and equipment. Then faith tri-
umphed over fear, and Moses went forward to
the work appointed him.
36 Exodus
The next section reveals Jehovah dealing
with Pharaoh in judgment. That judgment
moves in three cycles, in each of which three
plagues demonstrate the power of God. These
all failing to bring the heart of Pharaoh into
willing submission, a fourth and final judg-
ment fell upon him.
In the story of this process of judgment it
is necessary to draw a most careful distinction
between Pharaoh's hardening of his own heart
and God's hardening of his heart. This is one
of the great passages in Scripture in which the
Authorized Version is apt to mislead. There,
throughout the account, it is declared that the
Lord hardened the heart of Pharaoh. The
Hebrew text does not warrant any such trans-
lation. As a matter of fact, it is never stated
that Jehovah hardened Pharaoh's heart until
the end of the second cycle of plagues.
Moreover, two different words are made use
of, although both are translated " hardened."
One of these means to make strong or cour-
ageous. The other means to make stubborn.
It is declared from the beginning that God
made his heart strong or courageous, thus set-
ting him absolutely free for the unfearing
exercise of his own will. It is never declared
that God made his heart stubborn until it had
The Emergence of the Nation 37
been five times affirmed that he hardened his
own heart.
There is a moment when God does that with
a man. There is no Bible warrant for teach-
ing that a man will be able, whensoever he
chooses, throughout the ages, to turn back to
God. Every man has his own probation, and
his own opportunity, and the Judge of all the
earth holds the balances with infinite preci-
sion. Whosoever stubbornly refuses to submit
himself to God in the day of opportunity, and
that repeatedly, finds at last that his own deci-
sion has become his destiny. By the outwork-
ing of law God seals the choice of the human
win.
In this w^hole process of judgment the pa-
tience of God is as clearly manifest as is His
power. In spite of persistent lying and deceit
by Pharaoh in the promises made to Moses,
God patiently waited. It was not until he had
repeated opportunities of yielding himself to
the Power Who was manifesting Himself that,
by the will and decision and act of God, the
stubbornness he had cultivated became such
that he could not escape therefrom.
The final section in this division is occupied
with the account of the actual deliverance of
these people, and the commencement of that
38 Exodus
wonderful guidance which included provision
for all their need, and power for all their
weakness.
Judgment is seen in its purpose as it merges
into deliverance. As they moved on toward
the realization of their nationality, the very
calendar was altered, and there dawned for
them a new year, and a new order began. Be-
fore the march to liberty they observed the
religious rite of Passover. This rite was called
an ordinance, a feast, a sacrifice. It was
wholly an ordinance to be observed. It was
essentially a feast of rejoicing or deliverance.
It was fundamentally a sacrifice perpetuating
the memory of vital and essential truths. The
night of the exodus was indeed, as the historian
declares, " a night to be much observed." The
people passed from slavery to liberty, from the
lash of oppression to the place of power, from
degradation to the realization of national life.
Immediately the nation, delivered and con-
secrated, is seen under the direct government
and guidance of God. " God led them not by
the way of the land of the Philistines, although
that was near." " God led the people about."
The first march after that from Egypt was
back into a place of danger. The definite mean-
ing of that march was declared to Moses.
The just judgment of the sin of Pharaoh must
The Emergence of the Nation 39
be carried out to its last degree, but it must
also be carried out in such a way as to make
evident its justice. Was ever the madness and
blindness of sin persisted in, more manifest
than in the proud preparation of chariots and
armies to overthrow and destroy a people for
whom God had so wondrously wrought?
No comment is necessary on a story so full
of life and colour and dramatic power as that
of the crossing of the sea. In the silent hush
of the march through the solemn night there
was revealed to the people the fact that, under
Divine government, there are no obstacles
which cannot be overcome. In fatuous re-
bellion Pharaoh and his host attempted to
walk by the pathway specially prepared for
the men of faith. With the morning watch
Qod manifested Himself in some way to the
Egyptians. He "looked forth upon the hosts
through the pillar of fire and of cloud." There
then dawned upon them the consciousness of
their folly, and they attempted flight. It was
too late. Their doom was sealed, and with the
hand of Closes outstretched by Divine author-
ity, the sea broke over them in rushing waves
of destruction, and the power of the mighty
people that had oppressed God's nation in
spite of every opportunity for repentance was
broken forever. It was a great and glorious
40 Exodus
song that rose upon the morning air on the far
side of the sea.
There now commences the more direct story
of the guidance of the people by Jehovah.
Marah afforded an opportunity for the dis-
covery of the resources of God. Elim was an
evidence of His tender care for them. As they
passed into the wilderness they began to be
conscious of the scarcity of some of the things
which they had possessed, even in the midst of
Egyptian slavery. Again the resources of their
God were proved as He supplied them with
manna and with meat. Again their faith was
tried by lack of water, and notwithstanding
their murmuring against Moses, God was
proved to be the God of patience.
The march of the people brought down upon
them the army of Amalek. Perfect victory
was gained by Israel, and in the first battles
the principles of their perpetual conflict were
revealed. They won by a combination of fight-
ing and faith, a union of practice with prayer.
This division ends with the story of Jethro.
His advice to Moses was reverent in its recog-
nition of the Divine authority, '' If thou shalt
do this thing, and God command thee so."
The fact that Moses acted on his advice is
almost certain evidence that he recognized that
God was speaking to him through this man.
The Emergence of the Nation 41
c. Organization
The people of Israel, delivered from bond-
age, were still a promiscuous multitude rather
than an organized nation. In this division
we have an account of the giving of the con-
stitution, and of the great work of organiza-
tion. It is divided into three sections, dealing
with matters preliminary and fundamental,
the moral code, and the established system of
worship.
The Divine purpose of grace was first de-
clared. The people were to be His " peculiar
possession ... a kingdom of priests . . .
a holy nation." They were not yet prepared
for the fulfilment of so great an intention, and
their unpreparedness was manifest in their
ready declaration that they would keep all the
words of Jehovah. Immediately the new
method, necessary in view of their condition
of mind, was commenced. They were brought
face to face with the supreme fact of the maj-
esty of God. The law was given amid the ac-
companiments of thunders, voices, fire, and
smoke. All of this was symbolic of the maj-
esty and holiness of God. By special covenant
He had brought the people near to Himself.
It was a nearness characterized by untold
blessing. Yet they must be reminded of the
42 Exodus
majesty of their King, and so be filled with
reverence for Him.
The ten words of the moral law were pre-
ceded by a proclamation of God concerning
Himself, first as to His name, " I am Jeho-
vah"; secondly, as to His relation to them,
" thy God " ; and, thirdly, as to His deliverance
of them from bondage. The Decalogue con-
sisted of two parts. The first four command-
ments constituted the first, and governed the
relationship existing between God and man.
The last six constituted the second, and con-
ditioned human inter-relationships. These ten
words revealed a philosophy of life as well as
a law. The true morality was to be learned
from this philosophy. Man's first business is
with God. His every other relation depends
upon that, and will be created by it.
The effect produced upon the people by the
uttering of these words was that they were
filled with fear. The nearness of God became
a terrible thing as they understood His holi-
ness through the spoken words. Their fear
was due to ignorance as surely as was their
presumption. The Divine answer was full of
grace. They were charged to have no other
God, and a way of approach to God was at
once provided. It was the way of the altar,
and of sacrifice. These earliest instructions
The Emergence of the Nation 43
concerning the altar were deeply significant.
It was to be constructed of simple and unmade
things, devoid of any workmanship in which
the heart of man might make its boast.
Then followed the. laws which were to
goTcrn the new nation as a state. These had
first to do with the person. The relation of
slaves to their masters was dealt with, and
they were of such a nature that wherever they
were obeyed they led ultimately to emancipa-
tion.
The sacredness of life was safeguarded
by the enactment that any man taking the life
of another was to forfeit his own. If the act
w^as premeditated there was to be no escape.
Injury or death wrought by cattle on men and
women, and also on cattle, was to be punished
and compensated. The laws of property were
such as to make it patent that no man was to
imagine that when he had fulfilled certain di-
rect obligations to God he might live his life
without reference to his neighbour. Wrong
inflicted by neighbour on neighbour in the
material realm was accounted sin against God
in the moral realm.
These requirements w^ere characterized by
the most careful adjustment of relation be-
tween man and man, and revealed the intimate
relation of God to all, and His remarkable
44 Exodus
interest in every phase and department of
human life.
There followed a group of laws promiscu-
ously stated, yet all having to do with the
bonds which strengthened the state. In two of
them sins of unchastity were dealt with. Pas-
sion was penalized, in the more natural expres-
sion by stern social requirement, and in the
more unnatural by death. A blunt, stern
word, " Thou shalt not suffer a sorceress to
live," revealed how harmful, according to the
mind of God, were all attempts to traffic in
secret and hidden things. Laws affecting the
lending of money and the receiving of pledges
followed, and finally such as conditioned the
administration of justice.
In this connection the feasts of the Lord
were placed in their true relation to the social
life of the people. The sabbatic year was ar-
ranged in order that the poor might eat. The
rest of the Sabbath was revealed to be a pro-
vision of tender care for cattle and servants
also, who were included in its intention. This
section ends with a gracious promise which
Jehovah made to His people of that Presence
which should lead and guide them in all the
days to come. A study of the subject of this
Presence will show that the Person referred
to was the Angel-Jehovah.
The Emergence of the Nation 45
The third section deals at length and in de-
tail with the preparation for tlie true worship
which followed upon the promise of the Angel
Presence, and the warning against false wor-
ship. There was a preliminary solemn assem-
bly of the elders of Israel in the presence of
God. Perhaps there is nothing more august
in the whole book than this account of the
approach of the elders. We are told " they
saw the God of Israel." No description is
given of what they saw. It may be that Je-
hovah manifested Himself to them in that
Angel Presence which He had promised. It
is better, however, to leave the statement as it
stands, remembering that it can only be inter-
preted by the facts which followed, namely
that Moses went into yet closer communion
with God almost immediately afterwards.
The vision was characterized for the elders by
immunity from judgment, for upon them " He
laid not His hand " ; and, moreover, by a
sacred act of communion in which they " did
eat and drink." Finally, Moses was called
beyond the people in the valley, and beyond
that more select circle of the elders, into the
very midst of the mount, where he received in
yet fuller detail the law which w^as to govern
them, and saw the heavenly things, and so
learned the pattern of the earthly worship.
46 Exodus
In examining the structure of the Taber-
nacle, it will be well to endeavour to under-
stand what it meant to the people for whom
it was provided. That detailed study is not
within the compass of our present work. We
notice now merely the general method of pro-
cedure. The first instructions were not con-
cerning the building itself, but concerning its
contents. They began at the very centre with
the ark, which symbolized the fact of the pres-
ence of God, and the right of the people to
approach Him as their King. Next in order
the table of shewbread was described. Two
ideas were suggested by this table. To the
Eastern mind a table was always a symbol of
fellowship and of hospitality. Thus the nation
was reminded of the privilege of fellowship
with God, and of the fact of a friendship which
expressed itself in hospitality. The golden
lampstand was the symbol and the figure of
the testimony which these people were to bear
to the outside world. The curtains and cover-
ings of tabernacle and tent were made of ma-
terials which suggested the conditions among
which God could make His dwelling-place.
The boards and bars, set up in sockets of silver,
spoke, in the symbolism of the time, of the
standing of these people as a redeemed nation
before God. The veil and the screen indicated
The Emergence of the Nation 47
at once the exclusion of the people from near-
ness, and yet the way of their approach
through mediation. The veil of the outer
court, the brazen altar, and all its fittings,
reminded them of the life of devotion, based
on sacrifice, which they were called to live.
The gorgeous robes of the priest are seen to
be in common with everything else, full of
symbolic teaching. The ceremony of the
priests' consecration is described, as is also
the altar of incense, and the arrangements for
placing the whole of the furniture within the
sacred enclosure.
Instructions followed as to the gathering of
the half-shekels from the people, which were
to be used in the construction of the founda-
tion sockets ; and also as to the preparation of
the holy oil to be used in anointing.
The final words of instruction were those
of a promise, full of grace and tenderness, that
equipment should be granted to certain men
which would enable them to do the work nec-
essary for the construction of the tabernacle.
While the lawgiver was yet in the mount re-
ceiving this pattern of heavenly things in order
to earthly worship, the people in the valley
had fallen into grievous sin. This making of
the golden calf consisted of a positive viola-
tion of the promise they had made to keep the
48 Exodus
words of the law. When they said, " Up, make
us Elohim," it was not that they desired to
substitute other gods for the One God, but
rather they sought a similitude of God. Their
choice of a calf was in itself significant. In
Eastern symbolism the ox was ever the type
of sacrifice and service, and they had at least
some glimmering of the truth concerning the
Divine attitude. It is also to be observed that,
the day after the calf was erected, they ob-
served a feast to Jehovah. The evil of their
action was seen in the attitude of mind pro-
duced in them by their creation of a symbol.
They " sat down to eat and to drink, and rose
up to play." Worship at once became materi-
alized and sensual.
Moses is manifested in all the grandeur of
his character in this connection. His pleading
with God was not so much on behalf of the
people as on behalf of God. He was swayed
by an infinite pity for them, but at the back
of the pity, and burning through it like a fire,
was a passion for the honour of God. Having
stood before God for the people, he came to
stand before the people for God. In hot anger
he broke the tables of stone, and seizing the
calf, ground it to powder, and compelled the
men who made it to drink of the water into
which it was flung. He then proceeded to the
The Emergence of the Nation 40
ceremony of mediation and restoration, and
passed back into the mount. We have no de-
taik^d account of the happeninj^js of the second
period save that the tables of the law were
written anew. During this second absence the
people waited patiently until Moses returned,
his face shining with the glory of the awful
and solemn fellowship of the mount.
The final movement of the book tells the
story of the construction and consecration of
the Tabernacle. A willing people offered of
their substance until there was " much more "
than enough. Then, by the hands of specially
equipped workmen, the work went speedily
forward until all was completed according to
the Divine pattern. This is declared in the
general statement " thus did Moses ; according
to all that the Lord commanded him, so did
he." Finally it is recorded, " so Moses finished
the work.'' Everything was completed ac-
cording to the Divine pattern, and in the
Divine order.
Everything symbolized the real presence of
Jehovah, and that fact was made living in the
consciousness of the people when the glory of
Jehovah filled the completed place of worship.
So great was the glory that Moses was not able
to enter the Tent of meeting.
Thus the nation was organized around the
50 Exodus
presence and power of Jehovah, and the chron-
icle closes with the simple statement that they
went onward in their journeyings guided ever
by the presence of God manifested in con-
nection with this centre of their life and
worship.
LEVITICUS
LEVITICUS— THE BOOK OF LAWS
A
B
c
D
E
DEDICATION
MEDIATION
SEPARATION
CONSECRATION
RATIFICATIOr
The Offerings
The Priests
The People
The Feasts
The Signs
i.-vii.
viii.-x.
xi.-xxii.
xxiii.-xxiv.
xxv.-xxvii.
Provision for
Approach
Appropriation
of Pro2>iston
Conditions of
Benefits of
Approach
Symbols of
App rop ria tio n
Relation
I. The Offer-
I. Consecra^
1. A People
I. The Feasts
I. ObUgator
ings
tion of
Cod-
xxiii.
xxv.-xx%
i.-vi. 7
the
govern-
The Worship
i. Burnt
Priests
viii.
ed
xi.-xvii.
i. The Sabbath.
1-3
i. The Land Sa
bath.
XXV. I
Offering, i.
ii. The Passover.
ii. Meal
Offering, ii.
i. Preparation.
i. Of Health.
4-5
ii. Jubilee.
XXT. 8-.
1-9
xi.-xv.
iii. Unleavened
ii. Anointing.
ii. The Day of
Bread. 6-8
iii. Exhortations
iii. Peace
Offering, iii.
10-24
iii. Sacrifice and
Atonement,
xvi.
iv. First-fruits.
9-14
XXI
iv. Sin
Offering, iv.
New Anoint-
ing. 25-36
iii. General
Instructions
V. Pentecost.
15-22
concerning
V. Trespass
Offering.
Sacrifices.
xvii.
vi. Trumpets.
v.-vi. 7
23-25
vii. Atonement.
U. The Laws
II. The Priests
II. A People
26-32
II. Voluntar
of the
at Work
Cod-
viii. Tabernacles.
xxvl
Offer-
ix.
mani-
33-44
ings
i. Offerings for
festing
Vows
vi. 8-vii.
Themselves.
1-14
xviii.-xxil.
II. Symbols of
Conse-
The
ii. Offerings for
i. Separation
from Evil
cration
Worshipper
the People.
15-24
Practices.
xviii.
ii. A Call to
xxlv. 1-9
i. The Oil. 1-4
III. Nadab
Holiness xix.
ii. The Shew-
and
iii. Laws against
bread. 5-9
Abihu
Unchastity
and Unclean-
X.
ness. XX.
i. Their Sin. 1-7
iv. Responsibili-
III. The Blas-
ii. Consequent
ties of the
Priests.
phemer
Warnings.
xxi., xxii.
xxiv. 10-23
8-co
LEVITICUS
THIS is a book of laws. It has been aptly
called the handbook of the priests. Its
Hebrew title, Vayyikra, which means " And
He called," is the first phrase of the book itself.
The first verse indicates the character of what
follows. The moral law had been given from
amid the splendours of the mountain. The
laws regulating worship were spoken from the
tent. Thus the content of the book is linked
to the subjects dealt with in Exodus, and is in
direct continuation thereof.
The nation had been brought out of bondage
and organized. At the very centre of its life
was a provision for worship in the Tabernacle.
The whole outlook of Exodus teaches the su-
preme place of w^orship in the life of the
nation. It, moreover, reveals the fact that
there can only be w^orship through propiti-
ation, because man is a sinner. The fact of sin
thus underlies all now to be considered. The
fact of redemption in the purpose and economy
of God is seen overshadowing the fact of sin
and making worship possible. The laws enun-
ciated here have to do with these matters of
supreme importance.
53
>
54 Leviticus
The book falls into ^Ye parts. First, the
setting, forth of the Provision for Approach
(i.-vii.). Secondly, the Institution of the
Priesthood through which the Provision might
be appropriated (viii.-x.). Thirdly, the Life
of Separation, which is the condition of Ap-
propriation (xi.-xxii.). Fourthly, the Feasts,
which portrayed the Benefits of Approach
(xxiii.-xxiv.). Lastly, Symbols of Eelation
which safeguarded the maintenance of the
right of Approach (xxv.-xxviii.).
A. Dedication: the Offerings
In this division there is revealed the pro-
vision of God for the approach of His people
to Himself in worship. The offerings are first
described, and then their laws are enunciated.
As to the offerings, five were needed to per-
fectly unfold the meaning and method of per-
sonal dedication. The first was the burnt
offering, which suggested the need for perfect
dedication. The lamb without blemish con-
sumed by fire indicated the necessity of a dedi-
cation perfect in quality and quantity. The
meal offering was the work of men's hands, of
the fruits of the ground, the result of cultiva-
tion, manufacture, and preparation, suggest-
ing that dedication necessitated the offering
The Book of Laws 55
of a perfect service as well as a perfect life.
Of the peace offering, part was burned by fire
and part consumed by the worshipper. It was
the symbol of communion. In the white light
of the Divine holiness, sin is sin, whether it
be wilful or not ; and tlie sin offering was pro-
vided to teach that the failure of those dedi-
cated to God must yet he dealt with on the
basis of sacrifice. The trespass offering was
provided for definite acts of wrong-doing.
Trespass in this connection is more than a
mere missing of the mark. It includes the
thought of positive and wilful wrongdoing.
The Divine provision for worship having
been revealed in the offerings, there followed
instructions concerning the method of offer-
ing, which revealed the true attitude of the
worshipper. In connection with each there
were detailed instructions which are full of
suggestiveness. The ceremonial was Divinely
arranged, and nothing was frivolous or un-
necessary. Every detail had signification, and
was intended to impress upon the mind of the
worshipper truths which were of vital impor-
tance, in order that he should recognize the
solemn nature of his dedication as a member
of the nation whose greatness consisted in its
intimate relation to Jehovah.
5Q Leviticus
B. Mediation: The Priests
The second division of the book deals with
the laws of mediation. It consists of a brief
historical portion, which gives an account of
the actual ceremony of the consecration of the
priests and the tabernacle, and the commence-
ment of worship ; and so sets forth God's pro-
vision for the approach of His people to Him-
self through mediation on the basis of sacrifice.
In the midst of a solemn assembly the priests
were washed, and Aaron was arrayed in the
garments of his sacred office. The holy rites
of consecration then moved forward. The
ceremonies were repeated daily for seven
days.
This account of the consecration of the
priests is immediately followed by that of the
commencement of their work. The people
were first gathered together, bringing with
them offerings according to the instructions
given. While they stood in solemn stillness
in the presence of Jehovah, Aaron, in full of-
ficial capacity, commenced his work. His first
act was that of presenting the sin offering and
the burnt offering for himself. Then followed
immediately his first acts on behalf of the peo-
ple. First the sin offering, indicating the
necessity for expiation of sin; next the burnt
The Book of Laws 57
offering, indicating the devotion of the whole
life to God; following that the meal offering,
speaking of the devotion of work and service ;
finally the peace offering, the symbol of com-
munion. Thus the values of the offerings of
approach could only be appropriated through
the mediation of the priests.
At the commencement of the history of the
official work of the priesthood there were evi-
dences of failure. Nadab and Abihu, two sons
of Aaron, offered strange fire before the Lord,
and w^ere swiftly slain by fire. Strangely
solemn were the words: "Aaron held his
peace." They were his own sons, but his rela-
tion to God was superior to his relation to
them, and the only attitude becoming to him
was that of submissive silence. The other
priests were solemnly charged to show no signs
of mourning, and to abide at their posts.
c. Separation: The People
While provision for approach was made,
and the method of appropriation was provided,
there were still very definite conditions which
must be fulfilled in order that the people might
avail themselves of the provision made. These
conditions may be summarized as those of en-
tire separation to God. They were to be a
people God-governed and God-manifesting.
58 Leviticus
The Divine government must be recognized
and obeyed in the matter of health. Minute
regulations were given as to food, as to child-
birth, as to leprosy, and as to all uncleanness.
In the midst of this section instructions were
given for the observance of the great Day of
Atonement, which was perhaps the most im-
portant religious rite of the whole year in the
Hebrew economy. It was the day on which
the high priest entered into the holy place, all
the arrangements for which entry were given
in detail. In the ceremonial of this day pro-
vision was made for dealing with the whole
question of sin, known and unknown. Most
particular instructions were given as to the
attitude of the people on the great day. They
were to rest and afflict their souls. It was to
be a day of solemn fasting and humiliation in
which they reminded themselves of the fact of
their sin, of the provision made for their
cleansing, and of their consequent right of ap-
proach to God in worship. Strict instructions
were next given concerning sacrifices.
The laws of separation then assumed a
slightly altered character. So far the princi-
pal note had been that of the fundamental
matters of relationship to God. The habits of
the life of separation are more particularly
dealt with. The people were distinctly forbid-
The Book of Laws 59
den to conform to the doings either of Egypt
or Canaan.
Then followed a repetition of laws already
given, with one reiterated emphasis : " Ye shall
be holy, for I, the Lord your God am holy.'^
No less than fourteen times in the course of
one chapter (xix.) does the solemn declaration
" I am Jehovah " occur. Yet further lawa
concerning unchastity and uncleanliness w^ere
repeated, and the death penalty was associ-
ated with certain forms of disobedience.
The final section in this division deals with
the responsibilities of the priest. Standing,
as he ever did, in a place of special nearness to
God as the appointed mediator of the people,
he must of all men manifest in the externals
of life and conduct that holiness without
which no man can see the Lord.
D. Consecration: The Feasts
The feasts of Jehovah w^ere the national
signs and symbols of the fact that the people,
dedicated to God as the offerings witnessed,
permitted to approach through the mediation
of the priestly service, separated in all the de-
tails of life, were by God consecrated to Him-
self.
The foremost place was given to the Sab-
bath, It was a perpetually recurring feast, to
60 Leviticus
be observed throughout all the year, on every
seventh day.
Following this we have the appointment of
the set feasts in their relation to times and
seasons and the passing of the year. Thus
all time-measurements were related to eternal
truth. The first feast was the Passover, which
merged into that of unleavened bread. With
these the year commenced. The Feast of First-
fruits was appointed for the land into which
God would bring them. Marking the begin-
ning of possession, it served as a constant re-
minder of the truth that all they had was the
result of His giving rather than of their get-
ting.
After a lapse of seven full weeks, during
which the whole harvest was gathered, the
Feast of Harvest was observed, and Pente-
cost reminded them that all they needed was
provided by Jehovah. The seventh month was
the most sacred of all. Therein two great or-
dinances were observed: the Day of Atone-
ment, and the Feast of Tabernacles. Pre-
ceding these, and preparing for them, came
the Feast of Trumpets. This was held on the
first day of the month. Its characteristic notes
were rest, and proclamation of the will of God.
The tenth day of the month was the great Day
of Atonement, which has already been de-
scribed. The last Feast of the year was that of
The Book of Laws 61
Tabernacles. It was observed after all the
work was completed, and the results thereof
gathered. For seven days the people dwelt in
booths, and heard the reading of the law. The
section ends w^ith instructions concerning the
symbols of consecration, those namely of the
oil and the shewbread.
E. Ratification: The Signs
The laws of ratification consisted of the
outward signs of the principle of possession to
be observed in the land, together with solemn
promises and warnings. The first sign w^as
of the Sabbath of the land. In the seventh year
of rest the original Ownership of God was rec-
ognized. The second sign was that of the jubi-
lee, wherein great human inter-relationships,
dependent upon the fact of Divine possesson,
were insisted upon.
The law^s of the year of jubilee affected the
land, dwelling-houses, and persons. In these
the foundations of the social order w- ere firmly
laid. All inter-human relationships, both of
person and property, were conditioned in the
fundamental relationship of the people to God.
The book ends with a section dealing with
vows. The principle laid down is that it is
not necessary that vows should be made, but
that if they are made they must be religiously
observed.
NUMBERS
NUMBERS^THE BOOK OF WANDERING
ON THE MARGIN OF
THE LAND
i. The Order of the
Camp i.— Iv.
i. The Census. i.
ii. The Encampment. ii.
iii. The Levites. iii., iv.
II. The Purity of
the Camp v., vi.
i.
Purification from
Pollution. V.
ii.
Special Dedication. vi.
Ill
. The Worship of
the Camp
vii.-ix. 14
i.
Offerings of the
Princes. vii.
ii.
Order of Worship, viii.
iii.
Passover and
Purification. ix. 1-14
IV. The Movement of
the Camp
ix. 15-x.
i. Determined by the
Cloud. ix. 15-23
ii. The Method of Summons,
and Order of March.
X.
EXCLUSION AND
WANDERING
xi. — xxv.
xl.. xii.
xi. 1-3
I. Discontent
i. Against God
The People,
ii. Against Circumstances
xi. 4-35
The Mixed Multitude.
iii. Against Moses xii.
Miriam and Aaron.
II. Disaster xiii., xlv.
i. Fear. Sending of
Spies. xiii.
ii. Rebellion. xiv. 1-35
iii. Presumption, xiv. 36-45
JII. DiscipBine xv.— xxv.
i. Domestic. xv. — xx. 13
a. The Sabbath-breaker.
XV.
b. Korah, Dathan, and
Abiram. xvi.
c. Laws. xvii.-xix.
d. Death of Miriam, xx. i
e. Failure of Moses and
Aaron. xx. 2-13
ii. Foreign. xx. 14— xxv.
a. Edom. xx. 14-21
b. Death of Aaron.
XX. 22-29
c. Victory over
Canaanites. xxi. 1-3
rf. Murmuring. xxi. 4-9
e. Sihon and Og.
xxi. 1-35
/. Balaam. xxii.— xxv.
ON THE MARGIN OF
THE LAND
xxvt. — XXXVl.
[. The Census
xx\l.
I!. The Inheritance of
Women
xxviL 1-11
III. The Summons to
Moses
xxvii. 12-23
(Sequel. Deut. xxxiv.)
IV. Repetition of
L«aws
xxviii.— XXX.
V. War with Midian
xxxi.
VI. Settlement of Reu"
ben. Gad, and half"
tribe of Man-
asseh xxxSi.
VII. List of Journey-
ings xxxili. 1-49
VIII. Repetition of
Laws
xxxiii. 50— xxxvi.
NUMBERS
THE book of Numbers deals with the wil-
derness. Ic is principally the story of a
long' discipline due to disobedience. The na-
tional idea moves forward, for God ever pro-
tects His own purposes against the failure of
His chosen instruments. In the book of Exo-
dus we saw the emergence and consolidation
of the nation which God had chosen to be the
channel of communication between Himself
and the world at large. In Leviticus we con-
sidered the laws of its worship. In Numbers
the movement toward actual possession of the
land commences. This movement, however,
was hindered for nearly forty years, and the
book is principally occupied with matters re-
lating to that period. It closes with the
account of the return of the people to the
borders of the land.
Thus it naturally falls into three parts, the
first dealing with the Preparation for En-
trance (i.-x.) ; the second giving the story of
the Exclusion and Wandering (xi.-xxv.) ; while
the last gives the account of how, after the
long discipline, they were brought back and
prepared for actual Possession (xxvi.-xxxvi.).
65
66 Numbers
A. On the Margin of the Land
In this division we watch the final move-
ment of the chosen people in preparation for
coming into the land, and in doing so observe
the order of the camp, the purity of the camp,
the worship of the camp, the movement of the
camp.
By the command of Jehovah the men from
twenty years and upwards were numbered.
This was the first movement in preparation
not merely for their entrance to the land, but
for their carrying out of the Divine purpose.
That purpose was first punitive. In the in-
terests of purity corrupt peoples were to be
swept out.
Definite instructions were given concern-
ing the relative positions to be occupied by
the tribes, both in the time of encampment
and on the march. At the centre of every-
thing was the Tabernacle. The Levites were
encamped round the two sides and at the back
thereof. Moses and the priests occupied the
fourth side, close to the courts of worship.
Outside the enclosure the tribes of the nation
were grouped under their standards according
to the Divine command. The service of the
Levites was described in detail. Their sacred
work was carefully apportioned both for the
The Book of Wandering 67
march and for places of encampment. All
these provisions solemnly impressed upon the
people the supreme importance of worship,
and revealed to them the orderliness of Je-
hovah.
On the eve of the coming of the people into
the land, the necessity for the purity of the
camp was emphasized. All who were unclean
were put outside. This, of course, does not
mean that they were left to perish, but that
they were not allowed to march in their proper
place with the tribes of the people. For the
time being they were camp-followers only.
Moreover, the necessity for moral rectitude
was insisted upon, and such as had in any way
sinned against others made restitution.
Having provided for the purity of the camp
by the exclusion of the unclean, special instruc-
tions were given concerning cases of peculiar
and special devotion to a life of separation to
God. There is absolutely nothing monastic
in the order of the Nazarites. These men did
not separate themselves from their fellow-
men, or from their ordinary avocations, but re-
mained in the midst of their fellows, and prose-
cuted their daily calling, though yet maintain-
ing an attitude of special consecration. At the
close of this section dealing with the purity of
the camp, we find the specific form in which
68 Numbers
the priestly blessing was to be pronounced
upon the people.
Immediately following are the arrangements
concerning the worship of the camp. This sec-
tion opens with an account of the voluntary
offerings on the part of the princes. It is first
to be noticed that the giving was voluntary,
and next that it was equal, thus precluding
the possibility of a spirit of rivalry, and indi-
cating a great unity of purpose. While all
the story might have been told in a few words,
it is set forth with elaborate detail. Every
man is named, and every gift is chronicled.
In the final arrangements concerning wor-
ship, before the moving forward of the people,
the one symbol referred to is that of the light,
which was the type of the witness-bearing of
the nation. In the consecration of the Levites,
no anointing oil or blood was used, neither was
any specific dress provided. The sign of their
cleansing was the simple one of water.
Finally, the great Passover feast was observed.
A month later a special observance of the same
feast was arranged for such as, through defile-
ment, were precluded from taking part in the
first.
At last everything was ready for the march,
and the hosts waited only the Divine will.
The people were to follow the moving of the
The Book of Wandering 69
cloud, and to answer the hlast of the trumpet.
Careful instructions were given concerning
the use of these trumpets. Different notes
suggested different meanings to those who lis-
tened. On the twentieth day of the second
month the actual movement of the camp com-
menced. The division ends with the sugges-
tive w^ords which Moses used at the commence-
ment and close of each successive movement
of the hosts. They indicated the profound
recognition on his part, and on that of the
people, that everything centred around the
presence and government of God, both in re-
gard to the victory of Israel over her enemies,
and her own safety and well-being.
B. Exclusion and Wandering
In this second division of the book is re-
vealed the failure of man. Its general move-
ment may be indicated by the words, Discon-
tent, Disaster, Discipline.
The discontent manifested itself first against
God. At the beginning there w^as no open re-
volt against authority. The people were, how-
ever, in all probability, conscious of the irk-
someness of restraint. They w^ere learning
that liberty was not license, and so through-
out the camp the Lord heard the tone of mur-
muring and discontent. His judgment was
70 Numbers
sudden and swift. Moses became an interces-
sor, and the fire abated.
A second time discontent manifested itself,
and this time it was expressed against circum-
stances. Influenced by the mixed multitude
which had accompanied them, the people hun-
gered after the things of Egypt, apparently
forgetting the cruelty of its bondage. Moses
w^as perplexed and perturbed, and he poured
out his complaint into the ear of God. In in-
finite patience God talked with him, and to the
murmuring people He sent quails, and through
them the punishing plague. As the psalmist
afterwards sung, " He gave them their request;
but sent leanness into their souls."
A third time there was a manifestation of
rebellion. Miriam and Aaron, in whose hearts
there w^as evidently an under-current of jeal-
ousy, made the marriage of Moses to a Cushite
woman the occasion of protesting against his
exercise of authority. They were punished
immediately, and pardoned in answer to the
earnest cry of Moses.
The hour had now arrived when the people
should have gone forward. The story of the
sending of the spies, as told in Numbers, indi-
cates that it was done in obedience to a Divine
command. The comparison of this, however,
with Moses' account of it in Deuteronomy will
The Book of Wandering 71
show that this command of the Lord was the
sequel to a determination on the part of the
people to do so. Tliis was in itself an act of
suspicion and unbelief. The spies were sent,
and in forty days returned, bringing with them
a majority report and a minority report. All
were agreed as to the desirability of the land.
The majority, however, had seen the difficul-
ties of possessing, and beyond this had seen
nothing. The minority had seen first Jehovah,
then the excellencies of the land, and finally
the difficulties. The essential difference was
that of the vision of God. The people were
infiuenced, as, alas! men too often are, by the
majority, and in unutterable folly they de-
clared that it was preferable to return to
Egypt. One of the most magnificent pictures
in the Old Testament is presented to us as
Moses interceded with God on behalf of the
people. His plea, however, w^as not based
upon pity in his heart for the sinning people,
but upon that deeper passion for the honour
of the name of God. The people w^ere par-
doned, but they must be excluded from the
land. They had themselves rejected the land
toward which God had brought them, and
their punishment w^as that they should not en-
ter it.
This decree of Jehovah was followed by an
72 Numbers
instance of false repentance. The men came
to the consciousness of their unutterable folly,
and then resolved to go up and possess the
land in their own strength. The result was
defeat and disaster.
Then began the long years of discipline. It
is a story full of sadness. At first we follow
the people through a period in which the re-
sults of their failure were manifest in their in-
ternal life. The Sabbath was violated, and the
guilty one was punished. Korah, Dathan, and
Abiram led an organized opposition against
Moses, and were summarily dealt with. After
this new arrangements were made, and old
laws repealed. Then as the people, toward
the close of the forty years, were led back into
the neighbourhood of Kadesh-barnea, Miriam
died, and was buried. In this neighbourhood,
moreover, Moses and Aaron both failed in sim-
ple allegiance to God, and they also were ex-
cluded from the land.
It would seem as though the people were
moving, on their own part, in an attempt to
find their way into the land. Their endeavour
to go in one direction, changed through the op-
position of Edom, would seem to indicate the
absence of the guiding pillar of cloud and fire.
During this time Aaron died. His death was
a solemn and impressive ceremony. The robes
i
The Book of Wandering 73
of his office were transferred to his son. He
then died, and was buried amidst the lamenta-
tions of the people. The transference of the
outward symbols of the priestly office taught
the truth that the priesthood was greater than
the man. In these final days of exclusion
Balaam was hired to prophesy against the
people of Jehovah.
c. On the Margin of the Land
The third and last section of the book of
Numbers is devoted to the second numbering
of the people, and their preparation for com-
ing into possession of the land from which
they had been excluded for forty years. In a
study of this division there are discoverable
two movements. The first chronicles historic
facts in their sequence, and the other is an in-
sistence upon the Divine government by the
repetition of certain law^s with new emphasis
and applications. There is a marked continu-
ity of purpose, notwithstanding the change of
persons. Two men only of those who had come
to the margin were allowed to pass into the
land. The time for the passing of Moses had
come, and in all God's dealings with him there
is manifest a great tenderness. The final ac-
count of his death is reserved for the ending
of the next book. In this, however, we have
74 Numbers
the story how he publicly appointed his suc-
cessor. When the call of God came to him to
ascend the mountain and view the land, and to
be gathered to his people, the final passion of
his heart was that which had so long sustained
him in the midst of all the trying circum-
stances of his work as leader. He thought of
the great congregation as the congregation of
Jehovah, and prayed for the appointment of
a successor. Thus there was granted to him
the satisfaction of knowing that the one who
succeeded him in leading the people was the
man of God's own choice.
After a repetition of the laws concerning
the great religious observances of the people,
we have the account of a war directly con-
nected with the sin of the people, resulting
from the influence of Balaam. In the battle
Balaam was slain. Even here the imperfection
of the people was manifest in the desire on the
part of Reuben, Gad, and the half-tribe of
Manasseh to settle on the wrong side of the
Jordan. Moses failed in judgment in allow-
ing them to do so, out of which failure trouble
arose in after-years.
The book ends with a list of the journey-
ings of the people during the period of their
exclusion, and a repetition of laws with special
The Book of Wandering 75
reference to settlement in the land. Through
all the book there is manifest the forward
movement, not of men, but of Jehovah. It is
a revelation of the sure procedure of God
toward the final working out into human his-
tory of His purposes for the world.
DEUTEEONOMY
DEUTERONOMY— THE BOOK OF REVIEWS
A
B
C
D
E
F
r r
THE
THE
RETROSPECT
RESUME OF LAWS
WARNINGS
COVENANT
THE SONG
BLESSrNG
1. — iv. 43
iv. 44—
xxvii. II—
xxix.—
xxxi. 14—
xxxii. 48—
xxvix. 10
xxviii.
xxxi. 13
xxxii. ^
xxxiii.
I. IntrO'
Introduction
1. Intro-
1. Intro-
I. Intro-
I. Intro-
ductlon
Iv. 44-49
duction
duction
duction
duction
L 1-5
xxvii. 11-26
xxix. l-2a
xxxL 14-30
xxxii. 48-52
The Place
Character
and Place
The
Curses
ILThe
II. The
II. The Dis-
11. The Dis-
II. The
II. The
Dis-
Discourse
course
course
Song
Blessing
course
v.-xxvi.
xxviii.
xxix. 2b
xxxii. 1-43
xxxiU
L 6-iv. 40
i. "Testimonies."
i. The Bless-
XXX.
i. Introduc-
i P^vipur f\(
v.-xi. 31
ing of
i. The Appeal
tion. i-3a
«• AXCVICW yJi.
th* forty
a. The Deca-
Obedience.
to the
past.
xxix. 2b-9
ii. The Terms
ii. A Contrast.
y^.3^s- ...
logue, v.-vi.
1-14
3b-5
1. 6— lii.
b. Obedience.
vii.-xi. 31
ii. The Curs-
ing of
iii. An Appeal.
ii. Exhortation
Disobedi-
of the
6a
to Obedi-
ii. "Statutes."
ence.
Covenant.
iv. A Contrast.
ence.
xi. 32-xvi. 17
15-68
io-:?9
6b-i8
iv. I-40
a. Worship
iii. The Appeal
V. Judgment.
a. Retro-
xii.-xiv. 2
to the
future.
19-28
spective.
b. Some effects
XXX.
vi. Lament.
1-24
of Worship
29-30
b. Prospective
on Conduct.
vii. Final De-
25-31
xiv. 3-xvi. 17
liverance.
c. Intro-
iii. "Judgments."
31-43
spective.
xvi. 18-xxvi.
32-40
a. Principles of
Law.
xvi. 18-20
b. Administration
of Law.
xvi. 2x-xxvi. 19
111. Sequel
III. Sequel
HI. Sequel
III. Sequel
Iv. 41-43
xxvil. 1-10
xxxi. 1-13
xxxii.
Cities of
Provision for
44-47.
Refuge
the Land
Historic Conclusion xxxlv.
DEUTERONOMY
DEUTERONOMY is the last of the books
of the Pentateuch. It is didactic rather
than historic. Its actual history covers a very
brief period, probably not many days. It con-
sists of a collection of the final public utter-
ances of Moses. The form in which we possess
it is in all likelihood the result of the work of
an editor, who collected these great discourses,
and connected them by such information con-
cerning the occasion of their utterance as
should make them a consecutive series, and
thus give them value in their relation to the
earlier books. It has been surmised that this
work was done by Joshua, and this, to say the
least, is quite probable.
The book is, therefore, essentially a book
of Moses, for it consists of his final words to
the people whom he had led, first out of Egypt,
and then for forty years of wandering in the
wilderness. It may therefore be most simply
divided by the six discourses which it chroni-
cles. Of these discourses the first was a Retro-
spect (i.-iv. 43) ; the second, a Resum^ of Laws
(iv. 44-xxvii. 10) ; the third, the uttering of
Warnings (xxvii. 11-xxviii.) ; the fourth, con-
79
80 Deuteronomy
cernBd the Covenant (xxix.-xxxi. 13) ; the fifth
was a great farewell Song (xxxi. 14-xxxii. 47) ;
and the sixth, a final Benediction (xxxii. 48-
xxxiiL).
A. First Discourse : Ketrospect
In reviewing the forty years of wandering
Moses dealt with the three great movements:
first, from Horeb to Kadesh-barnea ; secondly,
from Kadesh-barnea to Heshbon; and finally,
from Heshbon to Beth-peor. In looking back
he was careful to state all the facts in the light
of God's government. Their disturbance at
Horeb was due to the direct commandment of
God, and even though the path of the wilder-
ness was a terrible one, they had not been left
to grope their way through it alone. God had
ever moved before them, choosing them out a
place in which to pitch their tents. Moreover,
he reminded them that they had not only been
the objects of God's love, but that His power
had wrought on their behalf.
Having surveyed the history from Horeb
to Beth-peor, he exhorted them to obedience.
Keminding them of the importance of the com-
mandments, he based his appeal upon the
greatness of God and the perfection of His
law, insisting upon it that their whole existence
and history centred around a spiritual ideal.
The Book of Reviews 81
There had been granted to them no visible
form of God, even amid the majestic manifes-
tations of Sinai, and therefore he warned
them against making any graven image.
Continuing this exhortation to obedience, he
looked into the future, and in the light of sub-
sequent history his words were indeed pro-
phetic. At the close of the first discourse we
have a brief account of his appointment of
three cities of refuge.
B. Second Discourse : RfeuME of Laws
A general introduction indicates the place,
time, and subject of this second discourse,
which deals with testimonies, statutes, and
judgments. The testimonies were the actual
w^ords of the law given, and these were first
dealt with. The statutes were the provisions
for worship, and the conduct harmonizing
therewith. The judgments dealt with the ar-
rangements for civil and religious authority,
and the administration of justice.
A study of the testimonies, or uttered words
of the law, reveals the fact that no vital change
was made at any point in the nature or bind-
ing force of the commandments. There were
slight verbal alterations, but these were due to
the circumstances in which they were uttered.
One striking difference is that in connection
82 Deuteronomy
with the law concerning the Sabbath: the
ground of appeal was no longer the rest of
God in creation, but their position as redeemed
from Egypt's bondage. Having referred to the
ten words, a great statement was made as to
the deepest value thereof, and as to the peo-
ples' corresponding responsibility. " Jehovah,
our God, is one Jehovah." The true response
of the people to this truth was that of fear is-
suing in obedience, and resulting in well-being.
The discourse then proceeded to deal with the
responsibilities in detail.
Dealing with the statutes, he carefully
warned them against idolatry, and commanded
that all idols and false places of worship were
to be destroyed as they entered the land.
Nothing was to be allowed to seduce them from
their loyalty to Jehovah in worship. He then
passed to injunctions, which revealed his con-
sciousness of the effect of worship on conduct ;
and finally, restated the arrangements for the
observation of the great feasts.
In dealing with judgments, he first com-
manded the appointment of judges and offi-
cers, and then declared the principles upon
which they were to act. The three-fold me-
dium through which the will of God would be
interpreted to the people — that namely of king,
priest, and prophet — he then described. The
The Book of Reviews 83
laws of peace and of war were set out in great
detail, and finally provision was made for a
ceremony of blessing and cursing on the
mountains of Ebal and Gerizim, when the
land was entered.
c. The Third Discourse : Warnings
In this third discourse Moses devoted him-
self to solemnly w^arning the people. Before
proceeding to this more specific purpose of his
discourse, he spoke of the blessings which
would follow^ obedience. The effect of dis-
obedience he described first in their own bor-
ders. Adversity of every kind would overtake
them in trade, agriculture, and in matters of
health; and in every way there would be suf-
fering if there w^ere disobedience. In all this
he really uttered prophetic words, for we find
here a detailed description of the Koman vic-
tories, w^hich came so long after, and the ulti-
mate destruction of the city and the driving
out of the people.
D. Fourth Discourse : The Covenant
The terms of the covenant had been already
given. In urging the people to be true to it,
Moses first of all referred to the Lord's deliv-
erances wrought in the past, from Egypt,
through the wilderness experience, and in the
84 Deuteronomy
day of battle on the eve of their coming into
possession. His appeal was made to all classes.
In prophetic and burning words he described
what would be the result of their breaking the
covenant. Recognizing their imperfection, and
their inability to appreciate the methods of
the Divine government, he enunciated a prin-
ciple of far-reaching importance and perpetual
application. He declared that the secret or
hidden or mysterious things belong to God,
while the things revealed belong to us and to
our children. Continuing his discourse, he ut-
tered words thrilling at once with all tender-
ness and urgency of appeal. We have here a
great prophetic evangel, the value of which
Israel has perhaps not learned even until to-
day.
After the conclusion of the formal discouse,
Moses spoke to the people of his own de-
parture, and encouraged their heart in view of
their coming into the land by reassuring them
of the presence and power of God.
E. Fifth Discourse : The Song of Moses
Preceding the public uttering of the great
Song, Moses and Joshua appeared before the
Lord in order that the latter might be officially
appointed to succeed in the administration of
affairs. Jehovah then solemnly spoke to His
The Book of Reviews 85
servant, telling him that his time had come
to sleep with his fathers, but that the people
he had so long loved and cared for would in-
deed fulfil his predictions concerning fail-
ure, and would be visited with punishment.
Gloomy enough was the outlook for the great
leader, but it was the occasion of one of those
manifestations of the Divine love which are
so full of beauty.
It was in face of this foreknown fact of
failure that he was commanded to write the
song. The purpose of it was distinctly stated.
A song embodied in the nation's life remains
from generation to generation, and in days of
disaster will constitute a haunting memory,
testifying to truth concerning God. Songs
often remain after commandments are forgot-
ten. The law was written and committed to
the priests; the song was written and taught
to the people. The first part of the song con-
sisted of a call to attention, and a statement
concerning its nature. Heaven and earth were
called to listen while the servant of God pro-
claimed the name of God. Moses sang of God
as to His greatness. His perfection. His jus-
tice, His faithfulness. Then in a description
equally brief, he referred to the people. It
was a sad contrast. There is nothing said of
them which is good. There follows a descrip-
86 Deuteronomy
tion of the tender government of God which is
full of exquisite beauty. It is a revelation of
the love which lies behind all law. The figure
of the eagle and its method with its young is
one of the most superb in the whole Bible, as
a revelation of the truth that through methods
which may appear almost unkind, love is work-
ing perpetually toward the higher development
of those upon whom it is set. In strange con-
trast the song now became a wail as the un-
faithfulness of the loved people was described.
Such unfaithfulness had resulted in discipline
necessarily severe. The people who had turned
to the false were abandoned to the false. The
face which had been as the sunlight was hid-
den from the people who had turned their back
upon it. The very tenderness of love had be-
come the burning of a fierce anger, and the
benefits had been replaced by chastisement.
The song then broke out into lament, " Oh,
that they were wise," and celebrated God's
ultimate deliverance of His people. Finally
Moses appealed to the people to be obedient.
F. Sixth Discourse: The Blessing
These were the final words of the man of
God. Often had he set before his people bless-
ing and cursing. His last words were of bless-
ing only. In stately and majestic language he
Tlie Book of Reviews 87
affirmed anew the majesty of Jehovah. The
great words of blessing were pronounced upon
the tribes, Simeon only being omitted. Reu-
ben and Judah were referred to in terms which
suggested that they w^ere to be saved, yet so as
by fire. Levi, having lost all earthly things
for the special honour of bearing the word of
God, would receive the reward of such sacri-
fice. Benjamin was to have the special pro-
tection needed by frailty. The choicest things
were said concerning Joseph. His were all
precious things, and the good-will of Him Who
dwelt in the bush. His, therefore, was the
portion of government. In Issachar and Zebu-
lun there was to be triumph over disability.
Gad, overcoming at last, w^as to be a judge;
and Dan was the type of conquest. Naphtali
was to be satisfied, and Asher sustained. Thus
in his final benediction Moses made the pecu-
liar realization of blessing by the tribes unfold
the all-sufficiency of God.
The last chapter of Deuteronomy is in all
probability the writing of another hand. It
contains the story of the death of Moses, the
equipment of Joshua for his work, and a last
tender reference to the great leader and law-
giver. The passing of Moses was full of
beauty. In the fact of his exclusion from the
land toward which his face had so long been
88 Deuteronomy
set was his punishment. Yet it was tempered
with mercy. There had been no weakening
of his force. His career ended in full strength.
He went up into the mount to die, and Jeho-
vah gave him a vision of the land, and buried
him in the valley.
The last words are almost a wail of sorrow :
" There hath not arisen a prophet . . .
like unto Moses." Thus ends the last book of
the Pentateuch. The nation created for re-
generation among the nations was on the mar-
gin of possession. The great story will now
move on through the history of these people
to the coming of the promised One.
JOSHUA
JOSHUA— THE BOOK OF POSSESSION
A
B
C
THE CONQUEST OF
THE SETTLEMENT OF
JOSHUA'S FAREWELL
THE LAND
THE PEOPLE
i.—xii.
xiii.—xxi.
xxti. — XXIV.
I. Mobilization I.. U.
I. Settlement accord-
I. The Two-and-a-
i. The Call to Arms. i.
ing to Mosaic
half Tribes xxll.
a. God's Call to Joshua.
1-9
b. Joshua's Call to the
People. 10-18
ii. The Mission of the
Spies. ii.
Promise xiii., xiv.
i. The two-anda-half
Tribes. xiii.
ii. The Possession of Caleb
xiv.
II. Advance iii.- v.
II. Farewell Addresses
i. Crossing of the Jordan.
II. Settlement of nine-
xxiii.— xxiv. 15
iii. iv.
a. The Crossing. iii.
and-a-half tribes
i. First Address. xxiii.
b. The Final Movements.
XV.— xix.
ii. Second Address.
»v.
i. Judah. XV.
xxiv,, 1-15
ii. Ceremonies of Con-
ii. Ephraim. xvi.
secration. V.
iii. Manasseh. xvii.
iv. Benjamin. xviii.
V. The Rest. xix.
III. War vL-xl.
i. Jericho. vi.
i. Ai. vii., viii.
III. Final Things
III. Settlement of Cities
xxiv. 16-33
a. Defeat. "But." vii.
of Refuge and
b. Victory. viii.
iii. Beth-horon. ix. x.
Levites
XX., xxi.
a. The Deceit of the
Gibeonites. ix.
i. Cities of Refuge. xx.
b. The Defeat of five
n. The Levites. xxi.
Kings. X. 1-27
c. The following
Conquests. 28-43
iv. The Northern Kings, xi.
,
IV. Extent of the
Conquest xil.
JOSHUA
IN the ancient Hebrew Scriptures the second
division was known as " The Prophets."
In this division the first section included
Joshua, Judges, First and Second Samuel, and
First and Second Kings, and was called " The
earlier Prophets." Of this division Joshua
was the first book. It derives its name from
the great leader, the story of whose work is
chronicled therein.
Of its authorship nothing definitely is
known. In all likelihood it was largely the
work of Joshua himself, subsequently added
to, and completed, by some one or more of the
elders of Israel. Its content is a continuation
of the history of the chosen people. The na-
tion led out by Moses is led in by his successor.
This book tells the story. It is the book of
possession, and may be broadly divided into
three parts: The Conquest of the Land (i.-
xii.) ; the Settlement of the People (xiii.-xxi.) ;
Joshua's Farewell (xxii.-xxiv.).
A. The Conquest of the Land
In this first division there are four sections
dealing with mobilization, advance, war, and
the extent of conquest.
91
92 Joshua
The first fact chronicled is that of the call
to arms, and therein God's call to Joshua. His
right of entrance to the land was that God had
given it to His people. His power of entrance
was that of the Divine presence. The condi-
tions of his success were that he should be
strong and courageous, and in order to this
he was charged to be obedient to the law. Thus
commissioned, Joshua issued his call to the
people. It was characterized by urgency and
despatch. Within three days the hosts were
to move forward. Forty years before spies
had been sent. Of these Joshua had been one
of the few who had brought back a report true
to God. He now sent them again. The princi-
ple of sending was, however, quite different.
It was now the action of that faith which was
characterized by caution. The spies, return-
ing, made it evident that the promise of God
that no man should be able to stand before
Joshua was being fulfilled, for according to
Rahab, " their terror was fallen upon the peo-
ple." Rahab's action was that of faith. The
men of Jericho shared her conviction, but re-
belled against it. She recognized the activity
of God, and yielded.
The first movement of the people forward
was of such a nature as to impress them with
the truth of their positive relation to God.
Tlie Book of Possession 93
They came on to the actual soil of Canaan, not
by deflecting the course of the river, nor by
bridging it, but by direct Divine intervention.
While obedience demanded haste, haste was
not allowM^d to cause neglect of religious ob-
servance. Safely over Jordan, the hosts paused
while stones were gathered out of the river-
bed, and a ceremony of worship was observed.
This miraculous crossing of the river produced
a remarkable effect upon the surrounding peo-
ple. " Their heart melted, neither was there
any spirit in them any more." Before the ac-
tual march commenced, the Captain of the
hosts of the Lord appeared to Joshua, and he
was thus made to recognize that his authority
and leadership depended upon his submission
and obedience.
Preparation thus being complete, the hosts
of Israel became the scourge of God, moving
forward in judgment upon the corrupt peo-
ples of the land. It is impossible to imagine
anything more calculated to impress upon
them their absolute weakness than the
method of their victory. Marching priests
and blatant horns are utterly inadequate
to the capture of a city, and represent fool-
ishness, judged by all ordinary methods of
human warfare. The victory was theirs, but
they were taught that it came not by might,
94 Joshua
and not by power, but by their being obedient
to the government of God. Suddenly the tri-
umphant people were defeated. The reason
was the sin of a man, which was also the sin
of a nation. Israel had now become a nation,
and no one person could act alone. Thus in-
dividualism is seen to become a far greater
responsibility when it has ceased to be isola-
tion. The sin of the one became the sin of
the community. The evil thing was judged
and punished, and through this return to obe-
dience on the part of the nation the campaign
moved victoriously forward. The story of the
taking of Ai is one of acute military strategy.
Thus the truth is brought into prominence
that in prosecuting the work of Jehovah there
must ever be a recognition of the value of the
use of the best in human reason. Strategy
without obedience is useless. Obedience in-
cludes the use of reason, the employment of
common sense. The fame and dread of the
^ people were spreading far and wide. The kings
of Canaan formed a league against the oncom-
ing hosts. Before they had time to take action
a new peril threatened Israel in the strategy
of the Gibeonites. The deceit being discovered,
the action of Joshua was immediate and de-
cisive. He felt bound by the letter of his cove-
nant, but condemned the Gibeonites to per-
The Book of Possession 95
petual servitude, making them hewers of wood
and drawers of water. This action of the
Gibeonites aroused the anger of the confeder-
ate kings. In their peril the men of Gibeon
appealed to Joshua. By forced marches he
reached the scene of action, and the rout of the
kings was complete,
Joshua followed up his advantage, immedi-
ately moving forward until the whole of South-
ern Canaan was in possession of Israel. A new
confederacy had now to be faced and fought.
The northern kings joined in an attempt to
break the power of the conquering hosts.
Turning swiftly north, Joshua routed them,
and then turned back to Hazor, where victory
still attended him. All this did not happen
immediately. Indeed we are told tliat it had
occupied "a long time." The division ends
with a detailed summary of the extent of the
conquest.
B. The Settlement of the People
Dean Stanley says, " In the book of Joshua
we have what may without offence be termed
' The Doomsday Book of the Conquest of Ca-
naan.' Ten chapters of that book are devoted
to a description of the country, in which not
only are its general features and boundaries
carefully laid down, but the names and situa-
96 . Joshua
tions of its towns and villages enumerated
with the precision of geographical terms which
encourages, and almost compels, a minute in-
vestigation." Joshua was now about ninety
years old, and was reminded that the conquest
was by no means complete. There remained
" much land to be possessed." In order that
the chosen people might be able to complete
the conquest and perfectly possess the land,
it was now to be divided amongst them.
Toward this end the provision made for the
two and a half tribes on the east of Jordan was
ratified.
Then followed provision for Caleb, who
after forty-five years of waiting, claimed a
definite possession in the land. Joshua's rec-
ognition of his friend, and of his right to a
choice of possession, was quick and generous.
He granted him the mountain which he asked,
and blessed him.
In the settlement of the nine and a half
tribes Judah stood first, as being the kingly
and imperial tribe. The possession allotted
to it was that of the fighting front. It remained
loyal longer than the rest, but subsequently
became contaminated with the abominations
of the heathen. God's hosts are never over-
come in fair and open fighting with His foes.
It is the friendship of the world which is
The Book of Possession 97
enmity against God. The inheritance of
Joseph was divided between Ephraim and
Manasseh. To Ephraim was allotted a fertile
and beautiful district, nevertheless a place of
difficulty because it still lay in the power of
the Canaan ites. The territory of Manasseh
was indicated, and then Ephraim and Manas-
seh, being discontented, complained to Joshua.
His answer was characteristic. He knew the
weakness of these tribes, and that they would
become strong only by conflict. He instructed
them to go up to the mountain and cut down
the trees, and drive out the foes, and so en-
large their borders by cultivating their posses-
sion, rather than by seeking new ground. Af-
ter rebuking the seven tribes for being slow to
possess the land, Joshua erected the tabernacle
at Shiloh. He then appointed three men from
every tribe to divide the land into seven parts.
One of these portions was allotted to each of
the remaining tribes. The first of the seven
fell to Benjamin. Then follows an account
of the portions of the rest — Simeon, Zebulun,
Issachar, Asher, Naphtali, Dan. When all
had been provided Joshua asked and obtained
his portion.
Having thus come into possession of the
land, the cities of refuge were provided ac-
cording to the arrangements already made.
98 Joshua
Following these the Levites made application
for their cities and pasturage, and the rulers
and the people made ready response. Jacob's
prophecy concerning Simeon and Levi, " I will
divide them in Jacob, and scatter them in
Israel," was fulfilled in the case of Levi, in
the scattering of the tribe through all the
others. This second division of the book ends
with the statement that the Lord gave, and
they possessed the land. His promise to them
was fulfilled. No man had been able to stand
before them. Their enemies had been wholly
delivered into their hands. They never com-
pletely realized the purpose of God in these
matters. The failure, however, was wholly
due to their own disobedience, and the record
at this point fittingly closes with the declara-
tion of the fidelity of God: "There failed not
aught of any good thing which the Lord had
spoken unto the house of Israel; all came to
pass." Failure to possess what God gives is
always that of His people, and never the result
of unwillingness or weakness on His part.
c. Joshua's Farewell
At the close of the war the two and a half
tribes returned to their possession on the other
side of the Jordan. As they departed Joshua
commended them for their fulfilment of their
I
The Book of Possession 99
promise, and charged tliem to be loyal to Je-
hovah. As the time for Joshua's .passing
approached, he twice gathered the people to-
gether, and delivered farewell messages. The
burden of the first was that of the power and
faithfulness of God, with an earnest desire for
the faithfulness of the people to Him. His
warnings were perhaps more fiery and search-
ing than those of Moses. The address was
a wonderful revelation of the strength of that
man, and of that strength as consisting in
his acute consciousness of the relationship of
the people to Jehovah, and his consequent pas-
sion for their loyalty to His law. The second
time he gathered them to Shechem. In his
final address he traced their history from the
call of Abraham to the then present time, em-
phasizing the fact that everything of greatness
in their history was of God. He finally charged
them, " now, therefore, fear the Lord, and
serve Him.'' There was a fine touch of cour-
ageous irony in the appeal which followed.
If they would not serve God he called them
to choose whom they would serve. Would they
go back to the gods of their fathers beyond
the river, or would they turn to the gods of
the Amorites, in whose land they dwelt? He
ended by declaring, " As for me and my house,
we shall serve the Lord."
100 Joshua
The book closes with death — the death of
Joshua, the second great leader, and the death
of Eleazar, the second priest. Yet in the midst
of the darkness of death there is something
almost weird and yet full of the suggestion of
hope — the bones of Joseph were buried in the
land.
JUDGES
JUDGES— DELIVERANCES
AFTER JOSHUA
J. — III'. 6
THE JUDGES
Hi. 7 — XV i.
c
APPENDIX
xvii. — xxi.
I. Israel and tlie
Canaanites
i.
i. Judah.
ii. Joseph.
iii. The Rest.
1-21
22-39
30-36
I!. Israel's
Failure
i. Jehovah's Mes-
senger ii. 1-5
ii. The People under
Joshua. 6-10
iii. Synopsis of
History. 11-23
iv. The Enemies.
iii. 1-6
i. First Declension
ill. 7-ii
i. Sin. Idolatry.
ii. Punishment. 8 years' oppression
iii. Deliverance. OTHNIEL.
II. Second Declension iii. 12—31
i. Sin
ii. Punishment. Eglon. i8 years,
iii. Deliverance, EHUD (SHAMGAR)
III. Third Declension
i. Sin.
ii. Punishment. Jabin. 20 years.
iv.— V.
Deliverance. DEBORAH. BARAK.
IV. Fourth Declension
i. Sin.
ii. Punishment,
iii. Deliverance. GIDEON.
vi.— viii. 32
V. Fifth Declension viii. 33-x. 5
i. Sin. Baalim,
ii. Punishment. Abimelech.
iii. Deliverance. TOLA, JAIR.
VL Sixth Declension x. 6— xii.
i. Sin. Idolatry multiplied,
ii. Punishment. Philistines. Ammon.
18 years,
iii. Deliverance. JEPHTHAH (Successors)
VII. The Seventh Declension
xiii
i. Sin.
ii. Punishment. Philistines.
iii. Deliverance. SAMSON.
XVl.
40 years.
I. Micah
xvii., xviil
i. Micah's Idolatrjr.
xvii
ii. Its Punishment
by Danites.
zviii
II. The Levlte
xlx.— xxl
i. The Outrage.
sis
ii. War between
Israel and Ben-
jamin. XJ
iii. Preservation of
Benjamin, xzi
JUDGES
THE book of Judges historically covers the
period from the conquest of the land and
the death of Joshua to the judgeship of Sam-
uel and the introduction of the monarchy. It
is a story, on the human side, of disobedience
and disaster, and on the Divine of direction
and deliverance. It is, as its name signifies,
the book which gives us the account of the
judges. These men were dictators raised up
in times of special need for the deliverance of
the people. The chronological history of the
book ends with chapter xvi., which connects
naturally with the first book of Samuel. That
history properly begins in chapter iii. So
that we may consider the book in three divi-
sions: Conditions after Joshua (i.-iii. 6) ; the
Period of the Judges (iii. 7-xvi.) ; Appendix
(xvii.-xxi.).
A. Conditions after 'Joshua
The first act of the people after the death of
Joshua was that of seeking to know the will of
God as to who should commence the final
work of conquest. Judah, the kingly tribe,
was appointed. It is evident that this work,
103
104 Judges
begun in earnest, eventually weakened. A
false toleration towards a people utterly cor-
rupt, who ought to have been exterminated,
resulted in the ultimate undoing of the chosen
nation.
The story is told of the coming of the messen-
ger from Gilgal, who called them back to loy-
alty to God. A brief retrospect follows of the
condition of affairs under Joshua, and then a
synopsis of the history which is to be set out
in greater detail. In this synopsis the rotation
of sin, punishment, and deliverance is the key-
note to the historical portion of the book.
B. The Period of the Judges
This division of the book contains the story
of seven consecutive failures, punishments,
and deliverances.
The first declension was that of neglect of
God and turning to idols. The punishment
consisted of eight years of oppression. When
under this affliction they cried to God, and the
first of the judges appeared in the person of
Othniel. Forty years of rest followed.
The second declension occurred after the
death of Othniel, when the people sinned
again. Punishment came from Eglon, and
lasted for eighteen years. Then they cried to
the Lord again, and Ehud, with whom Sham-
Deliverances 105
gar was associated, was the deliverer. Eighty
years of rest followed.
The third declension then followed, and they
were delivered into the hands of Jabin.
Twenty years of oppression resulted, which be-
came most terrible under Sisera. Again they
cried, and were heard. The story of deliver-
ance is full of romance and poetry, being as-
sociated with the name of Deborah. This
daughter of the people, true child of faith, had
suffered under the intolerable consciousness of
the degradation of her people. She gained the
ear of many to such a degree that she was ap-
pointed to judge the people, and at last she
called Barak to her aid. He, inspired by her
teaching, and she, helped by his consecration,
went forward, and Israel was delivered from
oppression. The great song of Deborah is full
of fire and passion, and a remarkable index to
the character of the woman herself. It may be
divided into two parts. The first was a great
chant of confidence, telling the story of the
deepest secret of the victories won. The sec-
ond part celebrated the victory. Everything
ended with a cry : " So let all Thine enemies
perish, O Lord." Following this deliverance
the land had rest for forty years.
The fourth declension issued in the victory
of Midian, under whose oppression the people
106 Judges
groaned for seven years. So terrible was it
tliat the people hid themselves in dens and
caves and strongholds. At last, in answer to
their cry, the movement of deliverance began,
and associated with this was the name and
story of Gideon. He is seen first at his work,
with the bitterness of the whole situation burn-
ing like a fire in his bones. When there came
to him the supernatural visitor his double con-
sciousness was confessed. " Did not the Lord
bring us up? " " The Lord hath cast us off."
He was conscious of the true relation of the
people to Jehovah, and also that on account
of their sin they had been judged. Called to
act as deliverer, we follow him in his work of
preparation. This proceeded in three stages.
It began at home. He broke down the altar of
Baal in connection with his father's house, and
restored the worship of God. The second
movement was that of the sending out of the
call. The final one was his fellowship with
God, in which signs were granted to him. The
story of the conflict is one of the most remark-
able on record. In response to his call to all the
■hosts of the people only thirty-two thousand
gathered. Of these such as were faint-hearted
and afraid were bidden to return, and twenty-
two thousand went back. Those remaining
were subjected to a further test, with the re-
Deliverances 107
suit that only three hundred were left. The
victory was perfect; but it was so won as to
teach the people that the one and only condi-
tion was that of dependence upon God and im-
plicit obedience to His command. Following
the deliverance from the oppression of Midian,
Gideon had to deal with troubles among his
own people. This section ends with an ac-
count of the last things concerning Gideon.
One of them was characterized by great no-
bility, and the other revealed a weakness which
issued in trouble. They sought to make him
king. He absolutely refused, and thus indi-
cated his disinterestedness and his loyalty to
God. The story of the making of the ephod is
somewhat difficult of interpretation. In any
case, the effect produced was evil, for the peo-
ple were thereby seduced from their loyalty,
and Gideon himself suffered deterioration.
The fifth declension followed immediately
upon the death of Gideon. They fell into the
sin of worshipping the Baalim. Judgment
this time came from within rather than from
without. Abimelech, a natural son of Gideon,
a man unprincipled and brutal, but of great
personal force, secured to himself the allegi-
ance of the men of Shechem, and practically
usurped the position of king. In order to make
his position secure, he encompassed the massa-
108 Judges
ere of all the sons of Gideon, except Jotham.
His parabolic prophecy from the height of
Mount Gerizim indicated the line along which
judgment would fall upon the sinning people.
The tyranny of Abimelech's rule lasted for
three years. He was then slain by the hand of
a woman, and a period of forty-five years'
quietness followed under the dictatorship of
Tola and Jair.
The sixth declension was characterized by
an almost utter abandonment of the people
to idolatry. The list of the forms which this
idolatry took is appalling. Judgment came
this time from the Philistines and the men of
Ammon, and continued for eighteen years. At
last, sore distressed, they cried to God, and
for the first time it is recorded that He refused
to hear them, and reminded them of how re-
peatedly He had delivered them. The true at-
titude of Jehovah toward them, however,
flamed out in a remarkable statement, " His
soul was grieved for the misery of Israel." De-
liverance came at length through Jephthah, a
study of whose history is full of interest. He
was the son of a harlot, and had been thrust
out from his inheritance by the legitimate sons
of his father. The iron had entered his soul,
and he had gathered to himself a band of men,
and had become a kind of outlaw freebooter.
Deliverances 109
He was a man of heroic daring, having certain
excellencies of character which marked liim
out as capable in a crisis of need. The story
of his victory and his vow follows. After his
victory the men of Ephraim complained that
they had not been called to help, as they had
already done in the case of Gideon. This quar-
rel reveals the sad disintegration of the nation.
The consciousness of its unity seems to have
been largely lost.
The seventh declension opens with the
declaration, " Israel again did that which was
evil," and they were again delivered to disci-
pline at the hands of the Philistines, under
whose oppression they lived for forty years.
Here occurs one of the strangest stories of the
Old Testament, that of Samson. It is the story
of a great opportunity and disastrous failure.
Everything would seem to have been in his
favour. His birth was foretold by an angel
visitor. This foretelling led to his special
training, and finally he was moved in his early
years by the Spirit of the Lord. Grown to
manhood's estate, he went to Timnath, and
there was swept away by his passions into an
unholy alliance. The story of his exploits is
most remarkable. The circumstances of them
are not to his credit. The overruling hand of
God is seen checking the power of the Philis-
110 Judges
tines through him, but through all, his deteri-
oration is manifest. His final fall occurred at
Gaza. There is nothing, perhaps, in the sacred
writings at once more pathetic and tragic than
Samson, with his eyes put out, grinding in the
house of the Philistines. At last, out of his
degradation he cried to God, and in his death
struck the heaviest blow at the people from
whose oppression he ought to have delivered
his own nation.
Here ends the history of our book. It is
taken up again in the first book of Samuel.
The remaining chapters and the book of Euth
have their chronological place in the period
already dealt with.
c. Appendix
The events here chronicled may have taken
place closely following the death of Joshua.
They give us a picture of the internal condi-
tion of the people, and it is most probable that
they were added with that as the intention of
the historian. Micah's act was a violation of
the second commandment. His action was not
that of adopting the idolatries of the heathen.
His mother's language showed her recognition
of Jehovah. " Blessed be my son of the Lord."
Moreover, Micah's words when he persuaded
the Levite to be his priest showed the same
Deliverances 111
tiling. ^' Now know I that the Lord will be
my God." The images were intended to aid
him in his worship of Jehovah. The whole
story is a revelation of a degenerate condition.
Micah had robbed his mother. On making
restitution he accompanied the act, at her in-
stigation, with this religious movement. The
consent of the Levite to become a priest in the
house of Micah for the sake of a living was a
further revelation of the same degeneracy.
The story of the backsliding of individuals
is follow^ed by an illustration of its widespread
existence among the people. The Danites, in
the course of seeking new territory, found
Micah and the condition of things established
in his house. When presently they moved for-
ward to possess, they did not hesitate to seize
his images and capture his priest.
The story of the Levite follows, and is a clear
revelation of the startling moral conditions.
Resulting from it, the nation was stirred to
its centre, and a great moral passion flamed
out. Israel went to war with Benjamin. Un-
instructed zeal wall, even in the cause of right-
eousness, often go beyond its proper limits.
The carnage continued until not above six
hundred men of the tribe of Benjamin were
left. Then followed a sudden revulsion, and
pity operated to the saving of Benjamin.
KUTH
RUTH— FAITH AMID FAITHLESSNESS
A
B
C
THE CHOICE OF FAITH
THE VENTURE OF FA'.TH
THE REWARD OF FAITH
1., it.
iii.
iv.
I. Naomi's Sorrows
I. Naomi 1-5
I. The Redemption
i. i'l3
Doubtful
1-12
i. Eliraelech to Moab. 1-2
Yet in light of times
ii. The Sorrows. 3-13
IL Ruth's Choice
1. 14-22
i. Orpah. 14
ii. Ruth. 1S-18
11. Ruth 6-9
The Claims of Kinsman
Rights
11. The Marriage 13a
iii. The Home-Coming of
Bitterness. 19-22
111. Boaz' Field ii.
III. Boaz 10-18
111. The Issue 13b-23
i. Ruth's Purpose. 1-3
i. The Appeal to the next
ii. Boaz. 4-16
of Kin
iii. The means of Support.
ii. The Tender Love
17-23
RUTH
THE book of Eiith stands in striking con-
trast to the book of Judges, and yet is
closely connected with it. In that book the
national outlook has been presented, and so
dark has it been as to create the impression of
universal pollution. The story of Ruth illus-
trates the truth that God has never left Him-
self absolutely without witness. Throughout
all the period of degeneracy there had been
loyal and beautiful souls: children of faith,
living, in the midst of the conflict and strife,
the life of loyalty to God, simple, trustful, and
triumphant.
This book is the story of a few such. Some
incidents in their history are grouped together
with fine poetic beauty. It is indeed an idyll
of faithfulness amid infidelity. It has, more-
over, the value of being a link in the history,
showing how God led on to the next stage. All
the interest of the book centres around the per-
sons whose names are on every page. It may
be divided into three divisions: the Choice of
Faith (i. ii.) ; the Venture of Faith (iii.) ; the
Reward of Faith (iv.).
115
116 Ruth
A. The Choice of Faith
During a time of famine Elimelech, his wife,
and two sons, went into the country of Moab
to find bread and escape trouble. It is ques-
tionable whether their action was justified,
and the sorrows which followed would seem
to be of the nature of chastisement. To begin
with, their sons married Moabitish women.
Then Elimelech died, and his sons also, so
that sorrow on sorrow came to the heart of
Naomi. It is perfectly evident, however, that
their action was rather that of foolish blun-
dering than of wilful rebellion. Through all
they maintained their faith in the one God.
Perhaps it would be nearer the actual facts of
the case to say that Naomi, through all her suf-
fering, was loyal. When the heart at its deep-
est is true to God, grace finds an opportunity
to work through chastisement to best results,
notwithstanding the follies of a faltering faith.
When at last Naomi turned her face again
to her own country, with great generosity she
urged her daughters-in-law to leave her, and
settle among their own people. This was the
occasion of that choice of Ruth which in its
devotion, and in the manner in which she ex-
pressed it, has become enshrined in the ad-
miration of the world. With constant recur-
Faith and Faithlessness 117
rence Ruth's hmguage has been used to express
the fidelity of love. It was the choice of a
strong afTection. The young woman found
her heart closely knit to the older one, and she
declined to be severed from her in the pathway
that lay before her, choosing to share what-
ever the future might have in store for the
one upon whom her love was set. This hardly
touches the deepest note, for it is impossible
to read her language without seeing that the
very reason of her love for Naomi was the new
faith which she had learned from her. The
deepest note in her expression of devotion was
" thy God my God," and it was to Jehovah she
appealed. She announced her devotion to Na-
omi even to death. The language of Naomi at
the home-coming showed that she looked upon
the sorrows that had come to her as God's tes-
timony against her. and His affliction of her.
There was no touch of rebellion in what she
said, but that gracious recognition of chastise-
ment which always indicates that the lessons
have been learned.
The home-coming was to poverty, and the
practical problem of life faced the two women.
This was rendered more difificult by the fact
that Ruth was a Moabitess. Yet she it was
who faced the fight, and went forth as a gleaner
to gather what would suffice for present sus-
118 Ruth
tenance. The human side of things is beauti-
fully expressed in the words, " Her hap was to
light on the portion of the field belonging unto
Boaz." The lines of the picture are few, but
they are strong, and a man of fine quality is
revealed to us. His greeting to his labourers,
" The Lord be with you," and their ready re-
sponse, " The Lord bless thee," reveal a man
of strong and yet natural religious life. His
presence in the field, overseeing the affairs of
harvest, and his quick recognition of the
strange girl gleaning, show a man of business
capacity. Then all the rest of the story evi-
dences the graciousness of his temper and the
greatness of his heart. He knew that in all
probability a Moabitish woman would not be
very earnestly welcomed among his people;
and he therefore, with assiduous care, provided
for her. His influence is at once seen in the
absence of objection among the people, and
their readiness to co-operate with him. In
short, Boaz stands out as a man of finest fibre,
living simply and strongly in a degenerate age.
B. The Venture of Faith
Gleaning as a means of livelihood could only
last through harvest, and Naomi was anxious
about the future, especially that of Ruth. As
the outcome of her anxiety we have the story
Faith and Faitlilcssness 119
of her yenture to interest Boaz more fully, and
bring about a marriage between him and Kuth.
Of course the expedient to which she resorted
must be judged, in the light of her own age,
as we have so constantly to remember. Yet,
notwithstanding this, it can hardly be char-
acterized as other than doubtful, and on the
basis of faith it is difficult to justify it.
Yet again, it was rather an error of judg-
ment than wilful disobedience, and the over-
ruling love of God moved on to beneficent is-
sue. One element, and perhaps the strongest,
was the confidence in Boaz which this venture
revealed. In order to provide for the future,
Naomi's appeal should have been made to one
nearer of kin, but the whole attitude of Boaz
toward Ruth had inspired such confidence in
him that it was through him she hoped for suc-
cour. The story of her venture was on the
whole to his honour rather than to theirs.
c. The Reward of Faith
The nobility and faithfulness of Boaz are
manifest in this story. It is hardly possible
to read this book naturally without believing
that Boaz had already found himself in love
with Ruth, and there is no doubt that he was
perfectly ready to take the responsibility of
the next-of-kin, but there was one who had a
120 Ruth
prior right, and in loyalty to the law of his
people he gave him the opportunity. It is an
interesting picture presented to us of the gath-
ering of the elders in the gate, and the legal
statement of the case. The next-of-kin had a
perfect right to abandon his claim, seeing that
another was ready to assume it ; and moreover,
it can hardly be denied that he was justified
on the ground of not desiring to run the risk
of impoverishing his own family, seeing that
Boaz was well able to fulfil all the obligations
of the case.
The story ends with poetic simplicity and
beauty. " Boaz took Ruth, and she became his
wife." Nothing need be added to this to indi-
cate the joy and reward of two faithful souls,
Naomi was at last comforted. The women of
her own people spoke words of cheer to her,
which unquestionably were full of comfort as
they sang the praise of the one who had chosen
to share her affliction, and had become the me-
dium of her succour.
There is a stately simplicity in the story
of the issue. " They called his name Obed : he
is the father of Jesse, the father of David." In
this final word of the book there is manifest
the Divine movement in the history of the
chosen people. Thus the kingly line was or-
dered in the midst of infidelity, through faith-
Faith and Faithlessness 121
ful souls. Presently the people claiijoured for
a king, and one was appointed for a time,
through whom they learned the ditYerence be-
tween earthly rule and the direct government
of God. The man after God's own heart suc-
ceeded him, and his coming was from those
who had realized the Divine ideal, and walked
humbly with God. Yet a larger issue followed
as the centuries passed. From this union
came at last, as to the flesh, Jesus the Christ.
I. SAMUEL
I. SAMUEL— TRANSITION
A
B
■
c
SAMUEL
SAUL
DAVID
i. — vii.
viii. — XV.
xvi. — xxxi.
I. Preparation
i.-iv. la
I. Appointment viii.-x.
I. Preparation
xvi.-xx.
i. Birth and Childhood.
i.— ii. II
ii. Life at ShUoh. ii. 12-36
i. The people's demand, viii.
ii. Samuel's Search. ix.
i. Anointed. xvi.
ii. Progress. xvii.— xviii. 5
iii. Call. iii.— iv. la.
iii. Anointing and Coronation.
X.
iii. Difficulties. xviii. 6 — xx.
II. Crisis iv. Ib.-vii. 1
II. Reign xi.-xiv.
I!. In Exile xxi.-xxvii.
i. Eli. iv. ib-22
ii. The Ark. v.— vii. i
i. Kingdom established.
xi., xii.
ii. Wars. xiii., xiv.
i. Flight. xxi.
ii. Varied experiences. *^
xxii.— xxvii.
III. Judgeship vii. 2-17
i. Twenty years.
ii. Ebenezer.
III. Rejection xv.
i. War with Amalek.
ii. Disobedience.
III. Returning
xxviii.-xxxl.
i. Saul and the Witch.
xxviii.
iii. Samuel, governing on
iii. Rejection.
ii. David. xxix.. xxx.
Circuit.
iv. "Samuel mourned for
Saul."
iii. Death of Saul. xxxi.
I. SAMUEL
THE first book of Samuel covers a period of
transition in the history of the nation.
It deals with the process from the judges to
the kings. The condition of the chosen peo-
ple under the judges we have seen to have been
one of terrible degeneracy. It was during this
period that they practically rejected God from
being King. The clamour for an earthly king
which followed was the natural outcome of
this practical rejection.
In this book we have the history of the peo-
ple from the last of the judges, Samuel,
through the troublous times of Saul, in which
they learned what government by man really
meant, to the beginning of the reign of the
king chosen by God, David.
The book naturally falls into three sections
around the names of these three men. The
periods of their influence overlap, but there
is sufficient definiteness in the changes to cre-
ate the possibility of the following analysis:
Samuel (i.-vii.) ; Saul (viii.-xv.) ; David (xvi.-
xxxi.).
A. Samuel
In the dark and troublous times Jehovah
125
126 I. Samuel
is seen working toward deliverance, by answer-
ing the prayer of faith as it operated in the
heart of a simple and trusting woman. There
was much of human passion manifest in her
desire, but the fact that she turned to Jehovah
is evidence of her trust in Him ; and upon the
basis of that evidence He prepared a way for
the future guidance of the people. Her boy
Samuel was dedicated for life to the service of
God.
The story of the life at Shiloh reveals two
movements going forward simultaneously in
Israel, those namely of degeneration and re-
generation. The corruption of the priesthood
was appalling. Within the precincts of the
Tabernacle Samuel was preserved from pollu-
tion, and grew in the fear of the Lord.
At last, while yet a boy, Samuel was dis-
tinctly called, and the first message entrusted
to him was a terrible one. A further period
of training and growth followed before he was
ready to assume the work of leadership. Dur-
ing that period the Lord vindicated him by
permitting no word he spoke to fall to the
ground, that is, to fail of fulfilment.
The crisis of judgment foretold by Samuel
came in connection with the Philistine attack
upon the peo-ple. In the midst of the disaster,
hoping to save themselves, the men of Israel
Transition 127
carried the ark of God into the fray. It was
an entirely superstitious use thereof, and was
utterly unavailing. The Philistines captured
the ark itself.
The history of their possession of it is a
most interesting one, in that it reveals how,
when a people of God fail to bear testimony
for Him among the nations. He becomes His
own Witness. They first lodged it at Ashdod,
in the house of the fish god, Dagon, with dis-
astrous results to the idol. With speed and
in fear they carried it to Gath, and a plague
fell upon the people. They moved it hastily
to Ekron, and painful and troublesome tu-
mours broke out upon the people. At each
move judgment became more severe, and Phi-
listia found that, if she had been able to con-
quer and break the power of Israel, it was a
different thing w^hen she had to deal wuth Is-
rael's God. At last they decided to send the
ark back, accompanied by offerings which in-
dicated their recognition of the fact that their
plagues had been the visitation of God. Joshua
of Beth-shemesh received the ark in a way
worthy of an Israelite.
A dark period of twenty years is now passed
over without detailed record. It would seem
that during that time Israel w^as under Philis-
tine rule without any definite centre of wor-
128 I. Samuel
ship. During this period Samuel was advanc-
ing from youth to manhood, and approaching
the hour of his leadership. This was ushered
in by the lamenting of the people after God.
Of this he took advantage, calling them to re-
turn to Him, and put away all strange gods.
They obeyed, and were summoned to Mizpeh.
Here, by a direct Divine intervention, the
power of Philistia was broken, and her cities
restored to Israel. Samuel erected an altar,
and called it Ebenezer. This man of clear
vision recognized both the government of God
and its beneficent method. The Lord had
helped them, through ch-astisement, to sorrow
for sin, and through such sorrow to freedom
from oppression.
In a brief paragraph the story of his actual
judgeship is told. At Ramah was his home,
and from there he journeyed in circuit once a
year to Bethel, Gilgal, and Mizpeh, thus main-
taining oversight, and administering the af-
fairs of the people.
B. Saul
The book now merges into its second divi-
sion, which has to do with Saul. The people
clamoured for a king. The occasion of their
request was the mal-administration of the sons
of Samuel, and their sinful practices. The
Transition 129
real principle uuderlyincj it was a desire on
their part to be, as they said, " like all the na-
tions." They had been chosen to be unlike
the nations, a people directly governed by Je-
hovah. Samuel declared to them what the is-
sue of their wish would be if it were granted.
Saul was in every way a remarkable man.
In the pursuit of his filial duty he was led into
contact with Samuel. While they w^ere alone,
he commu-nicated to him his Divine appoint-
ment. How long elapsed between this and his
formal presentation to the people we do not
know. This took place at Mizpeh. Here Saul
manifested the first sign of weakness of char-
acter which eventuated in his failure. His hid-
ing behind the stuff is often quoted as evidence
of his modesty. Modesty, however, becomes
sin when it prevents any man from stepping
at once into the place to which God is calling
him.
Returning to his house at Gibeah Saul did
not take up the responsibilities of the kingship
until the Ammonite invasion stirred him, and
he gained a complete victory over them. Sam-
uel immediately gathered the people to Gilgal,
and Saul was confirmed in the kingship. On
that occasion Samuel delivered what was
practically his last great address to the nation.
A study of that address will show how clearly
130 I. Samuel
Samuel understood that these people could
only be great as they remained loyal to the
throne of God. Two chapters give an account
of the wars Saul waged. The Philistines
gathered themselves together with the express
intention of destroying the power of the chosen
people. It was in the midst of the fear w^hich
possessed the Israelites that Saul manifested
his self-independence by offering sacrifice in
the absence, and without the instruction, of
Samuel. The king's deterioration in character
is manifest, moreover, in the fact that he re-
mained idle in Gibeah with his army, and it
was at this time that Jonathan made his great
strategic attack upon the Philistines, which
resulted in their rout.
Saul was commissioned by Jehovah through
Samuel to smite Amalek, and in connection
with that campaign occurred the sin which
filled his cup to the brim, and caused him to
be rejected.
While he was victorious, he was disobedient
in that he spared Agag and part of the spoil.
The two men are seen in striking contrast at
this point. Saul, the man of great opportu-
nity, miserably failing, and passing along the
pathway of disobedience to ruin. Samuel, re-
jected long ago of the people, still mighty in
his allegiance to God, burning in anger, de-
Transition 131
nouncing in force, and finally, in a white heat
of loyalty, himself hewing Agag in pieces. It
was the last interview between the king and
the prophet prior to the latter^s death. Very
touching is the statement, " Samuel mourned
for Saul." When he failed, Samuel denounced
him without sparing, and then in loneliness
mourned over him.
c. David
We now^ come to the third section of the
book, in which David is the principal figure.
Samuel was rebuked for his prolonged mourn-
ing, and was commissioned to arise and anoint
the new king. Through the melancholy of
Saul, David found his way to the court. Then
immediately the two men are seen in the pres-
ence of a national danger. Saul, notwith-
standing his position and his army, was utterly
incompetent. David without human resource,
but conscious of the true greatness of his peo-
ple, and sure of the strength of God, gained
his victory over Goliath. One of the most
charming love-stories of the Bible is that of
the friendship between Jonathan and David.
Coincident with the commencement thereof,
the hatred of Saul against David deepened,
and manifested itself in deeply laid schemes
and unworthy methods, in which he attempted
132 I. Samuel
to rid himself of his rival. These were try-
ing days for the young man anointed to the
kingly office, and it was natural that he should
flee to Samuel for protection. Saul fast be-
came an irresponsible madman, while David,
through all the painful discipline, was being
prepared for the work that lay before him.
At last the land itself seemed too hot to
hold him, and he took refuge in flight. The
period of his exile was characterized by varied
experiences. Once he found refuge at Achish
among the Philistines, and there had to feign
madness. Coming at last to Adullam, he
gathered around him a band of the outcasts of
his own people. During this period Samuel
died. Twice the life of Saul was in David's
hands, and on each occasion he spared it. So
terrible was the pressure of these dark days
that David himself became pessimistic. " He
said in his heart, I shall now perish one day
by the hand of Saul," and he passed into Gath,
thus taking refuge among the Philistines.
Perhaps there is no chapter in Old Testa-
ment history more tragic than that of Saul's
end. The last manifestation of his degrada-
tion was that of his visit to the witch of Endor.
The men of Philistia became afraid of David,
and he was dismissed from their midst. He
Transition 133
returned to Ziklag, and found that it bad been
sacked by the Amalekites.
The closing chapter of our book is draped
in sackcloth and ashes. It tells the story of
the end of the career of one of the most disas-
trous failures. Saul died upon the field of bat-
tle by his own hand. The chief spiritual value
of this whole book lies in the solemn lessons it
teaches by the life and failure and death of
this man. For evermore his story proclaims
the fact that great advantages and remark-
able opportunities are no guarantees of suc-
cess, unless the heart be firm and steady in its
allegiance to principle and its loyalty to God.
II. SAMUEL
II. SAMUEL— THEOCRATIC MONARCHY
A
B
c
DAVID'S RISE
DAVID'S FALL
APPENDIX
i.-x.
xi. — XX.
xxi.—xxw.
I.
The Reign over
J
The Sin xi., xii.
I. The Government
Judah 1.— Iv.
i.
War. xi. 1
of God
xxi. & xxiv.
i
His lamentation for Saul
ii
Sin. 2-27
and Jonathan. i.
iii.
Repentance. xii.
i. Famine. xxi.
ii
His anointing as King
of Judah, ii. 1-4
ii. The Census. xxiv.
iii
War between Judah
II.
The Punishment
II. The Character of
and Israel ii. 5— iv.
xill.-xviii.
David
xxii.-xxiJi. 7
II.
The Reign over the
i
In the Family.
i. Psalm. xxii.
whole Nation
xiii. — xiv. 24
God's Government.
v.— X.
Amnon and Tamar.
ii. Psalm. xxiii. 1-7
i
Crowning. v. 1-5
Absalom.
David's Failure.
ii
First Victories. 6-25
ii
In the Kingdom.
xiv. 25— xviii.
God's Faithfulness.
iii
The provision for the Ark.
vi.
Absalom.
III. The Heroic Age
iv.
Concerning the Temple, vii.
xxili. 8-39
V
Conquests. viii. 1-14
III
. The Restoration
The mighty men.
vi
The appointment of
xix.— XX.
Officers. 15-18
Here, as at the close of the
Vii.
Kingly kindness
(Mephibosheth). ix.
i
The King's retura. xix.
First Book, several matters
ii
Insurrection quelled, xx.
are dealt with, not chrono-
viii.
Victories over Amraon
and Syria. x.
logically, but as illustrating
the times under consideration.
II. SAMUEL
THIS book deals almost exclusively with
tlie history of David. Not with the whole
of it, for it begins in I. Samuel, and runs on
into I. Kings, and is dealt with from another
standpoint in I. Chronicles. It is, however,
the principal history of his kingship, and pre-
sents to us the picture of the theocratic mon-
archy. The people had clamoured for a king.
God first gave them one after their own heart ;
He then gave them one after His own heart.
By him also the failure of mediation in govern-
ment was manifested. Yet he, by relation to
God maintained even through times of sinning,
contributed to the movement of history toward
the one true King. There are three main divi-
sions: David's Rise (i.-x.) ; David's Fall (xi.-
XX.) ; Illustrative Appendix (xxi.-xxiv.).
A. David^s Rise
In this first division of the book there are
two movements, the one dealing with David's
reign over Judah, and the other with his reign
over the whole nation.
The book opens with the story of the bring-
ing to David by an Amalekite of the news of
187
138 II. Samuel
the death of Saul. The story was evidently a
fabrication. David dealt with him severely,
and then sang his great lamentation over the
death of Saul and Jonathan. Over Saul and
Jonathan it is stately and dignified, but it
merges into extreme tenderness when it deals
with his friend Jonathan only.
Anointed king of Judah, David's first act
was that of inquiring of God as to what he
should do. The spirit of Saul, which was that
of antagonism to David, was perpetuated in
Abner, who set himself to consolidate the king-
dom of Israel around the house of Saul. Joab,
a strange and rugged character, at once fierce
and faithful, was nevertheless unswerving in
his loyalty to David. In the first battle be-
tween Israel and Judah under these respective
leaders, Asahel was slain. His death entered
like iron into the soul of Joab, who never
rested until his vengeance was satisfied on Ab-
ner. The struggle was a long and w^eary one,
but, as the chronicler declares, " David waxed
stronger and stronger, but the house of Saul
waxed weaker and weaker."
David had won the heart of all Israel by his
consistent justice and his manifestation of
magnanimity toward those who stood in his
way. The people recognized the kingly quali-
ties of the man, and he was at last crowned
Theocratic INIonarcliy 139
king of the whole nation. His first victory
was that of the taking of Jebus. An element
of weakness manifested itself at this point,
when, having come into possession of the king-
dom, he multiplied his concubines and wives.
Victorious in war, the king was not unmind-
ful of the central truth of that national life
over which he was called to preside. He
brought the ark into the capital. In close con-
nection with the account of his doing so, the
story of his desire to build the Temple is told.
It was a perfectly natural and, indeed, a
proper desire. So much was this the case that
it appealed to Nathan, who advised him to do
all that was in his heart. It was not, however,
in the will of God that he should carry out this
work, and the prophet was sent to deliver the
message which was neither in agreement with
David's desire nor with his own opinion. The
story reveals the triumph both of Nathan and
David in their ready submission to the declara-
tion of the will of God. The prophet unhesi-
tatingly delivered his message, even though
it contradicted his own expressed opinion.
David immediately acquiesced in the will of
God, and worshipped.
The story of David's victories has a closer
connection with his desire to build the Temple
than appears upon the surface. By these vie-
140 II. Samuel
tories he not only strengthened his position,
but he gathered treasure. The house of the
Lord was still in his mind, and although he
knew that he would not be permitted to build,
he was yet gathering in preparation for the
work of his son.
There is an exquisite tenderness about the
story of David and Mephibosheth. The king's
love for Jonathan was still fresh. One cam
easily imagine how, in the days of his growing
prosperity, he would think of the old strenu-
ous times, and his friend's loyalty to him un-
der circumstances so full of stress and peril.
For David, the house of Saul, which had done
him so much harm, was redeemed by his love
for Jonathan, and he instituted inquiry as to
whether there were any left of that house to
whom he might show kindness for the sake of
his friend. This inquiry was rewarded by the
finding of Mephibosheth, whose very lameness
was tragic and pathetic, in that it had been
caused by the flight of his nurse on the awful
day of Jezreel, when his father and grand-
father had fallen together. To him the king
restored the lands of Saul, and set him as an
honoured guest at his own table.
The record proceeds to give an account of
victories gained over Ammon and Syria. Joab
is revealed in all the rugged and terrible
Theocratic INIonarcliy 141
strength of his nature. It is interesting to
note that he made no allowance for the possi-
bility of ultimate defeat in his conflict with
Ammon. When arranging for the battle, he
divided his forces, but did so in order that if
the S3'rians on the one side should be too
strong for him, the people under Abishai, his
brother, should help him; or if, on the other
hand, the children of Ammon should be too
strong for Abishai, he would help him. It does
not seem to have occurred to him that the com-
bination may have been too much for them
both. This is the true quality of the soldier.
We are not surprised that the issue was vic-
tory for Joab. This story constitutes the cul-
mination of the account of David's rise to
power, and prepares for the terrible story of
his fall, by showing us the general circum-
stances under which that fall occurred.
B. David^s Fall
In all the Bible there is no chapter more
tragic or more full of solemn and searching
warning than that which tells the story of
David's fall. Carefully pondering it, we no-
tice the logical steps downward, following in
rapid succession. First David tarried at Jeru-
salem. It was the time of war, and his place
w^as with the army, but he remained behind
142 II. Samuel
in the sphere of temptation. In briefest quo-
tations we may indicate the downward move-
ment. " He saw/' " he sent and inquired," " he
took.'' The king is fallen, in answer to that
inner weakness which has already been mani-
fested as existing, from the high level of purity
to that of terrible sin. His sin against Uriah,
one of the bravest of his soldiers, was even
more dastardly than that against Bathsheba.
From the merely human standpoint the unut-
terable folly of the whole thing is evident, as it
is seen how he put himself into the power of
Joab by sharing with him his guilty secret. In
a year the prophet Nathan visited him and
charged him with his sin. One can almost
imagine that after the year of untold misery
this visit of Nathan came as a relief to the
guilty man. His repentance was genuine and
immediate.
The sincerity of David's repentance was
manifested in his attitude in the presence of
the punishment which now commenced to fall
upon his head. When the child died, David
worshipped. The sin of Ammon afflicted him
grievously, but because it was after the pattern
of his own, his arm was nerveless. Perhaps
the severest suffering of all came to him
through the rebellion of Absalom. The story
is indeed full of tragedy. The heartlessness
Theocratic Monarcliy 1 43
and cruelty of Absalom fell like an avalanche
of pain upon the heart of David, and it is a
question whether he suffered more in the day
of Absalom's short-lived victory or in the dark
and dreadful hour of his defeat and slayin^^.
His lament over Absalom is a perfect revela-
tion of grief.
At last, the rebellion being quelled, the king
was brought back to the kingdom, and there
was a reconstruction, new officers being ap-
pointed in the different departments of state.
c. Appendix
As at the close of the first book, so here sev-
eral matters are dealt with, not in chronolog-
ical order or relation, but as illustrating the
times which have been under consideration.
This appendix contains matter which reveals
the direct government of God, two utterances
of David which are a revelation of his real
character, and an account of some of the deeds
of the mighty men, which shows the heroic
spirit of the period.
The account of the famine was one written
to give a purely national lesson. Saul had
broken faith with the Gibeonites, and the guilt
of his action had neither been recognizee! nor
expiated. The sin of the ruling house was the
sin of the people, and it is noted by God, and
144 II. Samuel
must be accounted for. Hence the famine,
which was only stayed when, by the sacrifice
of the sons of Saul, the nation had come to
consciousness of its guilt, and repented
thereof.
The character of David is revealed in two
psalms. In the first we find the deepest things.
Such convictions as those of the absolute sov-
ereignty of Jehovah, of His omnipotent power
to deliver, of the necessity for obedience to
His law, and of assurance that in the case of
such obedience He ever acts for His people,
constituted the underlying strength of David's
character. In all likelihood the psalm was
written before his sin, and if so it will readily
be understood how terrible was his sorrow as
he subsequently recognized his failure.
The second contains the last words of the
great king. They breathe the consciousness of
his own failure, and yet sing the song of the
Divine faithfulness.
The reign of David was pre-eminently the
heroic age in Israel's history. This is demon-
strated in the whole list of the mighty men and
the illustrations of their exploits which are
given. It is interesting to remember that these
were men who had gathered to him in Adul-
1am, men who elsewhere are described as in
debt, in danger, and discontented. They were
Theocratic Monarchy 145
men possessed of natural powers wliicli had
heen spoiled, hut in whom such powers had
heen redeemed and realized.
The book closes with one other picture, re-
minding us of the direct government of the
people by God in that He visited king and na-
tion w ith punivshment for the numbering of the
people. It has been objected that there was
nothing sinful in this taking of a census, see-
ing that it had been done before in the history
of the people by the direct command of God.
But therein lay the contrast between previous
numberings and this. Tliey were by the com-
mandment of God. This was done from some
different motive. That the act was sinful is
evident from David's consciousness that it was
so, and in the presence of his confession it is
not for us to criticise. As we have said, the
motive undoubtedly explains the sin. Per-
haps, while that motive is not explicitly stated,
we may gain some idea of it from the protest
of Joab, " Now the Lord thy God add unto the
people, how many soever they be, an hundred-
fold, and may the eyes of my lord the king
see it: but why doth my lord the king delight
in this thing? " A spirit of vain-glory in num-
bers had taken possession of the people and
the king, and there was a tendency to trust
in numbers to the forcretfulness of God. The
146 II. Samuel
choice of David as to punishment again re-
vealed his recognition both of the righteous-
ness and tenderness of Jehovah. He willed
that the stroke which was to fall should come
directly from the Divine hand rather than
through any intermediary.
The book ends with the story of the erection
of the altar in the threshing-floor of Araunah
the Jebusite, and in that we see finally the
man after God's own heart turning the occa-
sion of his sin and its punishment into one of
worship.
I. KINGS
I. KINGS— DISRUPTION
A
8
C
D
THE PASSING
SOLOMON
DIVISION
ELIJAH
OF DAVID
i.— ii. II
ii. 12— xi.
xii.—xvi.
xvii. — xxii.
I. The Rebel-
1. "InallhisGlorij-
I. Rehoboam &
I. The Curse Pro-
lion of
ii. 12-x.
Jeroboam
nounced xvii.
Adonijah
i. Solomon and the
xii.-xiv.
i. 1-37
Traitors, ii. 12-46
i. The Revolt of the
II. The Judgment
ii. The first Divine
ten Tribes, xii.
of Carmel
II. The Crown-
appearing, iii. 1-15
ii. Warning to
xvlii.
iii. The Greatness of
Jeroboam, xiii.—
ing of
Solomon
i. 38-53.
Solomon, iii. 16— iv.
iv. His Life Work: The
Temple, v.— viii.
V. The second Divine
xiv. 20
iii. Rehoboam's
reign. 21-31
III. Elijah in the
Wilderness
xix
III. The Last
Charge
appearing, ix. 1-9
vi. Material Magnifi-
cence, ix. 10— X.
II. Kings of
Judah
IV. The Downfall
of Ahab
and
XV. 1-24
XX.— xxi.
Death of
II. The Passing of
i. Abijam
i. Benhadad. xx.
David
the Clorg xi.
ii. Asa
ii. Ahab and Naboth.
ii. 1-11
1. Degeneracy and
Doom. 1-13
III. Kings of
xxi. I- 16
iii. Elijah pronouncing
ii. Execution of
Israel
judgment.
Judgment. 14-43
XV. 25— xvi.
17-29
iv. Micaiah's predic-
tion and Ahab's
i. Nadab
ii, Baasha
death. xxii. 1-40
iii. Ela
V. The Kings of Israel
and Judah.
iv. Zimri
41-53
V. Omri
vi. Ahab
I. KINGS
THE two books of Kings appear in the He-
brew Bible as one. They practically
cover the whole period of kingly rule over the
ancient people. In the reign of Solomon the
kingdom reached the height of its material
magnificence. With his passing the kingship
really ceased to be the medium of Divine gov-
ernment. The prophetic period was intro-
duced with the appearance of Elijah. The first
book may be divided thus: the Passing of
David (i.-ii. 11); Solomon (ii. 12-xi.) ; Divi-
sion (xii-xvi.) ; Elijah (xvii-xxii.).
A. The Passing of David
The days of David's feebleness created the
opportunity for rebellion against him under
Adonijah, in which Joab and Abiathar took
part. In consequence of this rebellion Solo-
man w^as crowned before the passing of David.
The action of Solomon toward Adonijah was
characteristic of the best gide of his nature.
It was one in which clemency and dignified
authority were blended. The last charge of
David was one in which he indicated the path
of safety for Solomon. It was that of abso-
149
150 I. Kings
lute loyalty to God. That part of it in which
David referred to Joab and Shimei has been
very severely criticised. Much of this criticism
would be impossible if some very simple things
were borne in mind. First, David knew^ these
men by experience, and appreciated their dan-
ger to the state. Second, he had kept his cove-
nant with them, and spared their lives. Third,
in each case he left the matter of how to deal
with them in the hands of Solomon, assured
of his wisdom. Finally, his words concerning
the death of each are prophetic rather than
vindictive.
B. Solomon
This division falls into two parts, first that
which reveals Solomon in all his glory, and
secondly that which tells of the passing of
that glory.
Among the first acts of the new king were
those in which he dealt with the leading men
of the kingdom in whose hearts were the im-
pulses of treachery. There was no vindictive
vengeance, but there was no vacillating weak-
ness.
Early in his reign Jehovah appeared to Solo-
mon in a dream. With that appearance came
Solomon's great opportunity, both to manifest
himself, and to obtain the best. His choice
Disruption 1.51
was characterized by great wisdom, as it re-
vealed his consciousness of personal inability
for all the work devolving upon him. God
gave him what he asked, and added thereto
the things he might have chosen, yet showed
his wisdom in passing by. The account of his
choice is followed by a picture in which he is
seen exercising the gift for which he had asked,
and w^hich God had granted to him.
He gave himself to a careful organization
of his kingdom, gathering around him a com-
pany of officers of state, each having his own
department, for which he was held responsible.
These were the days of the nation's greatest
material prosperity. The people lived in mer-
riment, and dwelt safely beneath their own
vines and fig-trees.
Directly he had set his kingdom in order,
Solomon turned his attention to the buihling
of the Temple. It is evident that he appre-
ciated the real purpose of his coming to the
throne. The greatness of the work may be
gathered from the account of the enormous
amount of labour employed. Like the Taber-
nacle of old, its chief splendour was within,
where everything was encased in gold, neither
wood nor stone being visible.
The Temple being finished, it was solemnly
dedicated. With great care, and impressive
152 I. Kings
ceremony, they carried the ark into the holy of
holies, and the glory of the Lord filled the
house. The king offered the dedicatory
prayer standing by the altar of burnt offering.
Following the prayer, offerings were pre-
sented. At the close of the ceremonies the joy-
ful people returned to their tents. It w^as
the most perfect moment of national realiza-
tion in the land. The Temple was erected, and
the presence of God visibly manifested.
Jehovah now appeared to Solomon for the
second time, declaring to him that his prayer
was heard and answered, and urging the con-
ditions which the people must fulfil. The ma-
terial magnificence of the kingdom was marred
by the admixture of failure. Cities were
presented to Hiram, but he was dissatis-
fied with them. Cities were built within the
kingdom, but they became hotbeds of evil. A
commerce with other lands was established,
but it became the medium of bringing into the
land things which in their effect were evil.
The coming of the queen of Sheba reveals how
far the fame of Solomon had spread abroad.
An account of the king's wealth cannot be read
without the consciousness that the weaker, if
not the baser, side of his nature is manifested
in the abounding luxury with which he sur-
rounded himself.
Disruption 1.5;j
Suddenly the glory passed away, and in
the rapid movements we behold his degeneracy
and doom. His alliance with commercial en-
terprises led him into contact with surround-
ing peoples, and, giving himself over to Ori-
ental custom, he allowed his heart to go after
strange women. The wrong thus begun in-
vaded higher realms. He built temples for
the strange women w^ho crowded his harem,
and gradually but surely there followed the
demoralization both of the king and his people,
until at last the terrible words are written,
" The Lord was angry with Solomon." The
judgment of God began to operate immedi-
ately. Adversaries were raised up against
him. At last there ended in gloom and failure
a life full of promise, and that because the
heart of the man turned from its loyalty to
God in response to the seductions of his own
sensual nature.
c. Division
Following the death of Solomon we have an
appalling st-ory of the break-up and degrada-
tion of the people covering a period of about
sixty years. The kingdom was rent in twain.
Jeroboam's sin cursed the whole after-history
of the pec pie. The judgment of God pro-
ceeded immediately. Its first stroke was that
154 I. Kings
of the sickness of Jeroboam's son, and in con-
nection therewith the prophet Ahijah uttered
the doom of the man, declaring that because
of his sin he and all his were to be swept away.
In the meantime Judah was also sinning. Thus
so quickly after David, the nation was steeped
in idolatry, and utterly failed to bear to the
surrounding peoples the testimony to the pur-
ity of the Divine government which was the
purpose for which they had been created. In
Judah under Abijam the process of deteriora-
tion went forward. The corruption was not
universal, for God maintained a lamp in the
midst of His people. With the accession and
long reign of Asa there was a halt in the
downward progress. In the history of Israel
the government of God can be traced, proceed-
ing in a series of judgments against the con-
tinuity of sin which characterized the reigns
of successive kings. Nadab the son of Jero-
boam reigned for two years, and his influ-
ence was wholly evil. At last he was slain by
Baasha, who succeeded him. He carried out
the judgment of God on the house of Jeroboam
by the destruction of all his sons, but for
twenty-four years continued in the same line of
evil. He was succeeded by Ela, a man utterly
corrupt, who in turn was slain by Zimri. He
carried out the judgment of God upon the
Disruption 15.5
house of Baaslia, and aftor four yoars of civil
war died by his own hand. All this is indeed
appalling. The throne of the chosen people
was possessed by men of depraved character
who came into power by CQnspiracy and mur-
der. After the death of Ziniri there was divi-
sion even in the house of Israel, half of the
people following Tibni, and half gathering to
Omri. Victory, however, was with Omri, who
for six years continued in courses of evil. He
was succeeded by Ahab, who was a veritable
incarnation of the forces of sin. He united
Jezebel with himself in the actual throne of
power. She was a woman of great strengtli
of character, an appalling instance of the fact
that a strong woman fallen is the most terrible
thing in human failure. During this period
there was hardly a ray of light, for although,
as subsequent declarations reveal, a remnant
still existed loyal to God, their testimony was
overwhelmed by abounding wickedness.
D. Elijah
With the appearance of Elijah the voice of
the prophet was raised to that of national im-
portance. From this point onward in the econ-
omy of the Divine government the prophet was
superior to the king. Elijah appeared with
startling and dramatic suddenness. Without
156 I. Kings
apology, he declared himself the messenger of
Jehovah, and at his word judgment fell upon
the people. The story of the trial by fire on
Carmel is full of majesty, and needs no com-
ment. The lonely figure of Elijah is the cen-
tre of observation as with calm dignity he
stood against the combined evils of a corrupt
court and priesthood. His vindication by the
answering fire of God was perfect. The
slaughter of the prophets of Baal aroused the
ire of Jezebel to such a degree that she sent
a message full of fury to Elijah. The man
who stood erect in the presence of such tre-
mendous odds now fled for his life. Full of
tenderness was the method of God with His
overwrought and fearful servant. Attending
first to his physical needs He then granted him
a revelation of Himself. It was a new revela-
tion by which Elijah found that God was in
" the sound of gentle stillness." It is evident
that from this time of the failure of his faith
he was largely set aside. Once or twice only
does he appear again in the narrative.
The rest of the book is occupied with the
story of the downfall of Ahab. The first phase
of it was public. Benhadad came in the pride
of his arms against Samaria. By the voices
of prophets Jehovah spoke to Ahab, who, act-
ing under their direction, gained a complete
Disruption 157
victory over his enemies. In the very moment
of triumph he failed by making a covenant
with a man whom God had devoted to destruc-
tion. The next step was that of his sin in
connection with the vineyard of Naboth. Eli-
jah suddenly presented himself before tlie king,
and in words that must have scorched his in-
ner soul he pronounced upon him the terrible
doom of his wrongdoing. The third and final
movement in the downfall was that of his dis-
obedience to the message of Micaiah. The ar-
row, shot at a venture so far as man was con-
cerned, found its true mark. Thus ended
the personal career of the worst man that ever
occupied the throne of the chosen people.
11. KINGS
11. KINGS— CORRUPTION
A
B
c
D
ELISHA
CORRUPTION
HEZEKIAH AND
JOSIAH
CAPTIVITY
i.—ix.
X. — xvii.
xvin.—xxiii. 30
xxiii. 31— XXV.
I. Elijah i.
I. Israel x.
I. Hezekiah
I. Tribu-
tary
i. The sin and sick-
i. The zeal of Jehu. 1-28
xviii.-xx.
ness of Ahaziah
ii. The failure of Jehu. 29-36
i. His Accession and
xxiii. 31-
ii. Elijah on behalf
Character.
xxiv.7
of God
II. Judah xi., xii.
xviii. I -1 2
Egypt.
iii. The judgment
i. Athaliah and Jehoash. xi.
ii. Jehoash. xii.
ii. The coming of
Sennacherib.
Babylon.
11. Elijah and
xviii. 13-37
Ellsha
III. Israel xiii.
iii. Hezekiah Isaiah
ii. 1-18
i. Jehoahaz. Jehoash
ii. Death of Elisha
Victory. xix.
i. The translation
of Elijah
iv. The last things, xx.
ii. The succession
IV. Judah xiv. 1-22.
of Elisha
i. Amaziah
II. The Reaction
11. Begin-
III. Elisha
ii. Azariah
xxi.
ning oi
ii. 19-ix.
i. Manasseh.
Cap-
i. Healing of the
V. Israel
1-18
tivity
waters of Jericho,
ii. 19-22
xiv. 23.— XV. 12
ii. Amon. 19-26
xxiv. 8-20
ii. Punishment of
mocking Children.
i. Jeroboam II. xiv. 23-28
ii. Zechariah. xiv. 29— x\'. 12
23-25
iii. The sign at the
war with Moab.
VI. Israel and Judah
III. Josiah
III. Carried
XV. 13— xvi. 20
xxii.-xxiii. 30
away.
iv. Wonders, iv.— vii.
i. Israel's throne. x\'. 13-31
i. The finding of the
XXV.
ii. Judah's troubles.
Law. xxii.
V. The restoration of
the Shunammite's
XV. 32— x\'i. 20
ii. Reform and death.
Land. viii. 1-6
xxiii. 1-30
vi. ForeteUs Benha-
VII. Passing of Israel
dad's death. 7-15
xvii.
Vii. Final Events.
i. Victory of Assj'ria. 1-23
viii. i6-ix.
ii. Samaria colonized. 24-41
II. KINGS
THE first book of Kings ended with the dark
days immediately following the death of
Ahab, and the passing into comparative
obscurity of Elijah. This book centres first
around Elisha. The course of corruption to
captivity is then traced in sections alternating
between Israel and Judah. Conspicuous
breaks in the history are caused by the reigns
of Hezekiah and Josiah. For purposes of sur-
vey we may divide the book into four sections :
Elisha (i.-ix.); Corruption (x.-xvii.) ; Heze-
kiah and Josiah (xvii.-xxiii. 30) ; Captivity
(xxiii. 31-xxv.).
A. Elisha
The book opens with the story of the sin and
sickness of Ahaziah, who sought counsel from
Baal-zebub, the god of Ekron. Elijah, who
had been in seclusion, suddenly appeared, and
protested against the action of the king.
Twice Ahaziah attempted to capture him, and
in each case the answer of God on behalf of
His servant was the swift judgment of fire.
There is something pathetic and almost
weird in the last stories of Elijah. It would
161
162 II. Kings
seem as though he tried to escape into loneli-
ness for that passing which he knew was at
hand. Elisha, upon whom his mantle had al-
ready been cast, followed him loyally, deter-
mined to stand by him. Having witnessed his
translation, he at once commenced his own
ministry, and two incidents are recorded, one
beneficent, the healing of the waters, and the
other punitive, the destruction of the children.
The last is misinterpreted if looked upon as an
act of personal vengeance. It was rather an
evidence of the sacredness of his office, and of
the sin of refusing him as the messenger of
God.
The ministry of Elisha stands in many re-
spects in vivid contrast to that of Elijah.
There is a gentleness about it which, in spite
of ourselves, reminds us of the Messiah in His
day. Instead of suddenly appearing at criti-
cal moments with thunder and a flame, he
seems to have moved about amongst the peo-
ple doing good wherever he came. Incidents
follow each other in quick succession. He
made provision for the need of the widow
whose creditors were threatening her. He
showed kindness to the Shunammite woman
who had showed him hospitality. At Gilgal
he healed the pottage, and fed a hundred men
with twenty loaves. During all this time he
Corruption 1 03
was at the head of the prophetic school; and
journeying from place to place, became known
everywhere as the messenger of God. The sim-
plicity of his life is suggested by the provision
which the Shunammite woman, wealthy
though she was, made for his evident recpiirc-
ments. His apartment was a little chamber
on the wall, containing a bed and a table, a
stool and a candlestick. His dignity is mani-
fest in the attitude towards him, especially of
this woman, who in her converse with him,
stood ever in the doorway, recognizing the
sacredness of his office.
The account of the healing of Naaman re-
veals Elisha's perpetual attitude of dignified
loyalty to God. He rebuked the king, who was
filled with fear at the coming of Naaman.
He demanded on the part of Naaman absolute
obedience, while he refused to take anything
in the nature of personal reward for that
which had been wrought by the hand of
God.
The incident of the swimming of the iron
axe-head is interesting, but quite secondary.
In the hour of national peril Elisha rose above
the gentler works which chiefly characterized
his ministry. Revealing the plans of tlie Syri-
ans, he saved his people from peril, and finally
foretold the relief of Samaria. The influence
164 II. Kings
of Elisha is incidentally seen in the converse
of the king with Gehazi, and the restoration
of the lands of the Shunammite woman for
the sake of the prophet. Visiting Damascus,
he foretold the death of Benhadad, and Ha-
zaeFs share in the future suffering of Israel.
The story of Judah's corruption is then told,
and that of the anointing of Jehu, and his
carrying out of the purpose of Divine judgment
in the case of the house of Ahab.
B. Corruption
The story of the rapid and fearful corrup-
tion of the whole nation alternates between
Israel and Judah. Both sections of the na-
tion are seen sinking deeper and ever deeper
into sin and decay. Jehu was used as the
scourge of God in sweeping out Ahab's pos-
terity, and in breaking and destroying the
power of Baalism. His own story was, how-
ever, one of personal failure. The reign of
Jehoash in Judah lasted for forty years. All
that was beneficent in it would seem to have
been due directly to the influence of Jehoiada
the priest, for " he did that which was right in
the eyes of the Lord all his days wherein Je-
hoiada the priest instructed him."
In Israel the story of the process of cor-
ruption continued under Jehoahaz. He was
Corruption 1 05
succeeded by Jeboasb, in wbose reigu Elisba
died.
Turning back to Judab wo find Amaziab on
tbe tbrone. Success attended bis arms, but
issued in tbe lifting up of bis beart, and liis
foolish challenge of Jeboasb, king of Israel.
Defeated, be seems to bave been kept a pris-
oner until tbe death of Jeboasb, and was then
succeeded by Azariah, tbe Uzziah of Isaiah's
prophecy.
There follows a section in which Israel and
Judab are both seen. Jeroboam the Second
occupied the throne of Israel, and in his reign
Jonah, the son of Amittai, exercised bis min-
istry. The throne of Judab was occupied by
Uzziah, w^hose reign was in tbe main char-
acterized by obedience to the Divine will. Yet
the people continued to sin, and tbe king was
smitten with leprosy. Turning to Israel, we
have the chronicle of a period the most ter-
rible in all its history. To the throne man
succeeded man by the way of murder. Zecba-
riah was slain by Shallum. After a month's
occupancy of the throne, Shallum was slain
by Menahem, who reigned for t(^n years in evil
courses. He was at last succeeded by Pekabiah,
his son, who, after reigning for two years in
persistent evil, was slain by Pekah. He occu-
pied the throne for twenty years, but at last
166 II. Kings
was slain bj Hoshea. Israel was practically
under a military despotism, downtrodden and
oppressed, and sinning with high hand against
God.
The state of affairs was very little better in
Judah. Jotham followed Uzziah, and was in
turn succeeded by Ahaz, during whose reign
the sin of Judah had its most terrible expres-
sion. Isaiah was uttering his message, and
Micah also, but so far as the nation or its
kings were concerned the testimony of truth
was lost, and the name of God was being
blasphemed among the heathen.
In Israel Hoshea was the last of the kings.
The stroke of Divine judgment, long hanging
over the guilty people, fell. Shalmaneser first
made them tributary, and after three years
carried them away captive.
c. Hezekiah and Josiah
The third division of the book includes the
story of the reigns of Hezekiah and Josiah,
with a period of reaction and sin between the
two. Hezekiah did right in the sight of the
Lord, and instituted reforms more widespread
and drastic than had been attempted by any of
his predecessors. It was during his reign, in
the sixth year, that Israel was carried away
into captivity. This in itself would have an
C()iTiij)ti()n 1()
>/
influence upon Judah for a time at least, as
there is no doubt that the prophets would care-
fully point out the real reason of this judg-
ment.
When he had occupied the throne for four-
teen years a most formidable foe appeared in
the person of Sennacherib. Tn the hour of
peril he turned to his old and trusted friend,
Isaiah, who charged him to pray for that rem-
nant of God's people which still remained.
He also foretold the judgment which would
fall upon Assyria, which prophecy was ful-
filled in the destruction of the army, while
Sennacherib escaped to Nineveh, only to be
slain at the house of his own god. The last
things in the life of Hezekiah were manifesta-
tions of his weakness. Yet his reign was in
many respects a most remarkable one. Every-
thing seemed to be against him, and yet the
story reveals how much one man seriously
loyal to truth may accomplish in the midst of
most adverse and diflScult circumstances.
Then comes the acount of reaction, which
w^as manifested in two reigns both utterly evil,
that of Manasseh lasting for fifty-five years,
and that of Amon lasting for two. Manas-
seh's sin was not merely one of personal
w^rong-doing, but also of the dclibc^rate undo-
ing of what his father had been at such pains
168 II. Kings
to accomplish. After a brief reign of two
years Anion was slain by his servants.
With the accession of Josiah there came
the last attempt at reformation before the
final sweeping away into captivity. His first
act was that of the restoration of the Temple.
In connection with it came the discovery of
the book of the law. The condition of affairs
in Judah may be gathered from the fact of such
a finding. So sadly was the Temple neglected
and deserted that it w^ould seem as though
neither king nor priest knew of the where-
abouts of this book. The reformation pro-
ceeded along deeper lines as the result of its
discovery. So far as Josiah was concerned
the whole procedure was the outcome of sin-
cerity and loyalty. The people, how^ever,
were following the lead of the king. There
was no turning on their part to God ; and con-
sequently there was no turning on the part of
God from His purpose of judgment. Josiah
was gathered to rest before the falling of the
final stroke.
D. Captivity
The judgments fell at last in rapid succes-
sion. Jehoahaz succeeded to the throne, and,
notwithstanding all that had been done during
the reign of Josiah, returned immediately to
evil courses in his brief reign of three months.
Corruption 100
He was deposed by the kin^- of Ej2:y])t, and
Jehoiakim was set upon the tlirone as tribu-
tary to Pharaoh. For eh^ven years, as the
vassal of E^ypt, he continued in evil courses.
He became tributary to Babylon under
Nebuchadnezzar. Finally Jehoiachin, who
succeeded Jehoiakim, was carried away by
Nebuchadnezzar, and in his place Zedekiah
was made ruler as the representative and vas-
sal of Nebuchadnezzar. His occupancy of the
position lasted for eleven years, during which
he also continued in evil courses. In process of
time he rebelled against the king of Babylon,
and was captured. The picture of this man is
tragic and awful. With eyes put out, and
bound in fetters, he was carried to the court
of his conqueror, the type and symbol of the
condition of the people who had rebelled
against God, and had been broken in pieces.
Thus on the human side the record ends in
tragic and disastrous failure. To those whose
eyes are fixed upon the eternal throne it is
certain that the Divine purpose must be ac-
complished. The people had passed into a
period of long years of servitude and suffer-
ing, during which they were still watched
over by their one and only King, and by these
very conditions prepared for co-operation ac-
cording to the covenant of grace in the ulti-
mate movements of the overruling God.
I. CHRONICLES
I. CHRONICLES—
THE TEMPLE, DESIRED AND APPROACHED
A
B
GENEALOGIES
DAVID
t.—x.
xi.—xxix.
,,
General
I. David made King
xi.. xii.
The Nations
i.
i. The Crowning at Hebron,
ii. The Taking of Jebus.
xi. 1-3.
4-9
i
Beginnings. Adam to
iii. The Mighty Men.
10-47
ii
Ishmael.
Related to Israel.
1-28
39-54
iv. The Gathering of the People.
H. The Ark
xii.
xiil.-xvli.
II.
Particular
i. From Kiriath-jearim to House of Obed-edom.
The Chosen
li.-x.
Death of Uzza.
XUl.
i
ii
iii
Sons of Israel.
Judah. ii. 3
Simeon. Reuben. Gad
ii. 1-2
— iv. 23
ii. Parenthesis.
iii. From Obed-edom to Jerusalem.
Michal's Contempt
xiv.
XV.— xvi. 6
Manasseh. iv
Levi.
Issachar. Benjamin. Na
Manasseh. Ephraim.
. 24-y.
vi.
iv. Parenthesis
The Psalm
xvi. 7-43
V
phtali.
V. Desire to Build a Home for the Ark. xvii.
Asher.
Nathan
vi
Benjamin.
Couclusioa.
vni.
ill. David's Reign
xviil.-xxl.
vii
ix., X.
i. Victories and Gathering of Treasure for
Temple.
xvm.— XX.
ii. The Numbering of the People.
xxi.
IV. The Temple
xxil.-xxlx.
i. The Site.
xxii. I
ii. Preparation of Material.
2-5
iii. Charge to Solomon.
6-16
iv. Charge to Princes.
17-19
^
V. Arrangements of Levites.
vi. Arrangements of Song Service,
vii. Arrangements of Porters.
xxiii., xxiv.
XXV.
xxvi. i-iQ
viii. Arrangements of Keepers of Treasure.
Parenthesis. Internal Order of the Kingdom.
xxvn.
ix. The Final Charge.
xxviii.
X. The Ceremon}'^ of Giving.
xxix. I-2S
xi. Death of Dayid.
96-30
I. CHRONICLES
THE two books of Chronicles cover the
period of history already studied in I.
and II. Kings. They record this history,
however, from an entirely different stand-
point. The outlook is almost exclusively con-
fined to Judah, the chronicler never referring
to Israel save in cases of absolute necessity.
Within the tribe of Judah, moreover, the his-
tory is that of the house of David, all other
matters being referred to only as they affect,
or are affected by, the Davidic line. More-
over, the story of these two books centres
around the Temple. The chief matter in
David's reign is his interest in preparing for
it, while in Solomon's the chief interest is in
the building thereof. The distinctive note of
the books is that of religion and its bearing
on the national life. In the first certain gene-
alogies are given, which lead up to David, and
proceed from him. Tlien the story of his time
is told in its relation, pre-eminently, to the
religious life. It has been truly said that
while the Kings describe the history from the
prophetic standpoint, the Chronicles describe
it from the priestly. The book may be divided
173
174 I. Chronicles
into two parts: Genealogies (i.-x.), David (xL-
xxix. ) .
A. Genealogies
The period included in these genealogical
tables is that from Adam to the restoration
under Nehemiah, which are not exhaustive,
but serve a clearly defined purpose in that
they indicate the Divine choice of the channels
through which God moved to the accomplish-
ment of His purpose. Side issues are traced
in certain directions, but only as they touch
upon the line of the Divine progress. This
fact is illustrated at the very beginning. The
only son of Adam mentioned is Seth. Through
him the line is traced through Enoch to Noah.
Then the genealogies of Japheth and Ham are
given because of the relationship of their de-
scendants to the chosen people of God. The
direct line of the Divine movement is taken up
through Shem, and finds a ncAV departure in
Abram. There is another digression from
Abram in the tracing of the descent through
Ishmael, and also that through the sons of
Keturah. The direct procession continues
through Isaac. A third excursion traces the
descendants of Esau. Through Israel the
programme is carried forward. His twelve
sons are mentioned, and all of them are subse-
Temple, Desired and Approaclied 175
quently referred to except Dan and Zebulun.
The direct line of interest in tracinj^; the
Divine method passes tlirou^h Judah, and so
on through Jesse to David. Of his sons nine-
teen are named, but further descent is traced
through Solomon and the kings of Judah on
to the period of captivity. In tracing these
genealogies it is interesting to notice how
choice is based upon character; and more-
over, how in the Divine progress there is con-
stant deviation from the line of merely natu-
ral descent. The actual firstborn of the sons
of Israel was Reuben, but he through sin for-
feited the birthright, which passed to Joseph.
And yet again, the Prince foretold was to
come, not through Joseph, though to him had
been given the birthright, but through Judah.
A long section is devoted to the priestly
tribe. In the final movement the genealogies
of each of the sons of Levi culminated in the
person of one man, that of Kohath in Reman,
that of Gershom in x\saph, that of Merari in
Ethan. This division ends with the story of
the death of the king chosen by men. It is a
terrible picture of a man of magnificent capa-
bility going down in utter ruin. Routed by
his enemies, he died by his own hand in the
midst of the field of defeat. The reason of
such failure is clearly declared. He trespassed
176 I. Chronicles
against God, and then sought counsel of one
who had a familiar spirit. Magnificent in-
deed was the ruin, but it was ruin. Saul was
a man than whom no other had greater op-
portunities, but his failure was disastrous.
Of good standing in the nation, distinctly
called and commissioned by God, honoured
with the friendship of Samuel, surrounded by
a band of men whose hearts God had touched,
everything was in his favour. From the be-
ginning he failed, and step by step passed
along a decline of conduct and character until
he passed away, having failed himself, and
dragged his nation to such confusion as threat-
ened its very existence.
B. David
In this division of the book there are four
movements: the story of David's crowning,
events connected with the ark of God, the ac-
count of his reign, and matters concerning
the building of the Temple.
The chronicler passes over in silence the
story of the seven years in which David
reigned over Judah, and commences with the
crowning at Hebron. Immediately he had
thus been recognized as king of the whole na-
tion he captured Jebus, which became the city
of his heart, and the metropolis of the nation.
Temple, Desired and Approached 177
Tlio account of the mi<»hty meu and tlicir deeds
is full of colour. It is particularly interesting
in view of what these men were in the days of
David's exile. From being a company in debt,
in danger, and discontented, they became
" mighty men of valour . . . trained for
war," their one unifying inspiration being
their loyalty to David. They " came with a
perfect heart to Hebron, to make David king."
Thus he entered upon his kingdom under the
most auspicious circumstances.
The king's consciousness of the true strength
of his kingdom is manifest in his anxiety con-
cerning the ark of God. It had been at Kiri-
ath-jearim, and neglected for long years. He
now set himself to bring it into the midst of
the people as a recognition of the nation's re-
lationship to Jehovah. The long neglect of
the ark would seem to have rendered the peo-
ple unfamiliar with all the particular regula-
tions for its removal, which they attempted by
a device of their own. The swift judgment on
the man who stretched out a hand to save the
ark is evidence at once of the presence of God
among His people, and of the necessity for per-
fect conformity to His minutest instructions.
At this time there commenced a commercial
friendship with Hiram, which continued into
the reign of Solomon. The statement is now
178 I. Chronicles
made of David's multiplication of wives. The
silence of the chronicler concerning his sin is
remarkable throughout this book. Two vic-
tories over the Philistines are described.
Again David turned his attention to the ark,
bringing it up from the house of Obed-edom to
Jerusalem. Companies of instrumentalists
and singers accompanied the ark, and with
high jubilation it was borne by the priests into
the tent prepared. One shadow fell across
the brightness of the day. It was that of the
mockery of Michal, SauPs daughter. The in-
cident illustrates the perpetual inability of
the worldly-minded to appreciate the gladness
of the spiritual. The chronicler gives us the
psalm sung by the trained musicians on this
occasion. It is a compilation of parts of three
to be found in our Psalter, and is a general
ascription of praise, merging into a call to
remember the works of God, and His govern-
ment covenant with the people.
The presence of the ark in the city seems to
have created the desire in the heart of David
to provide for it a permanent and more worthy
resting-place. Of this desire he spoke to Na-
than, who, acting without Divine consultation,
charged him to go forward. Both prophet and
king, however, had to learn that God's ways
are not man's ways. While David's desire was
Temple, Desired and A])])n)ac]icd 170
not granted, yet, when in coinnnmion with
God, he had been brought to the place of a
resting worshipper, he was permitted to innke
great preparation for the building of the Tem-
ple by his son.
The next section tells the story of David's
reign, and first gives the account of his vic-
tories over surrounding foes. In view of his
desire to build the Temple of God, it is of
special interest to notice how in all these wars
he was amassing treasure with that end in
view. The victories of David w^ere the direct
result of God's blessing upon him. Yet in the
midst of them he sinned his greatest sin, and
that notwithstanding the fact that in his deep-
est heart he desired to build God's house. One
statement in this book is all that in any sense
can be construed into a reference to that sin.
" But David tarried at Jerusalem."
The cause of David's action in numbering
the people is distinctly stated to be Satan.
Therein lies a revelation of its nature. The
one sin of Satan is that of pride and ambition,
and this was the sin of David. In the place
where the mercy of God operated in staying
the plague resulting from his sin, David chose
to build the house of his God. The threshing-
floor of Oman the Jebusite was chosen as the
site of the Temple.
180 I. Chronicles
During the latter days of his life the deep
underlying desire became again the supreme
matter. In perfect acquiescence with the will
of God, he gave up all thought of building, and
set himself to preparing everything for an-
other hand to carry out the work. His charge
to his son is full of beauty. He frankly told
him how God refused to permit him to build,
and named the reason. He was careful, more-
over, to teach Solomon that his appointment
to build was of God, and thereby created a
solemn sense of responsibility in the matter.
His interest in the Temple was not only
manifested in his material preparation. He
practically abdicated the throne to Solomon
in order to supervise the setting in order of
the worship. Arrangements were made for
the work of the Levites, and with great care
and remarkable democracy of choice the
courses of the priests were next set in order.
It is easy to imagine what delight the poet-
king took in arranging the song service of the
new Temple. Music had played a very im-
portant part in his career. His skill therein
had been his first introduction to Saul. His
psalms breathe the spirit of the varied experi-
ences through which he passed. The days of
his simple life as a shepherd, the period of his
exile and suffering, the hours of battle and
Temple, Desired and A])proachc(] 181
weariness, the triumph of his crowniiif]^, th(»
agony of his sin, the joy of pardon — these and
many other experiences are reflected in the
great collection. And now at the end he gave
himself to arranging the service of song in
the Temple which was to be built. Finally he
arranged the courses of the porters, and tlie
duties of such as had charge of all the stores
set apart for the sacred work.
Before coming to the last charges of David,
in a parenthetical section (cliap. xxvii.), we
have an idea of the internal order of the king-
dom under the government of David. This
chapter is a striking revelation of the fact that
the greatness of David as a king was not con-
fined to his victories in war. He was no less
great in the arts of peaceful administration.
The tilling of the ground, and its careful culti-
vation, the rearing of cattle, and all matters
pertaining to the internal welfare of his peo-
ple were arranged for under duly qualified
and appointed oversight. There is no doubt
that under the reign of David the Hebrew
people realized their greatest strength, even
though they did not reach the height of their
material magnificence. Fundamentally a man
of God, David was also a warrior, a poet, and
an administrator, and with his passing the day
of Hebrew greatness passed its meridian.
182 I. Chronicles
The book ends with an account of the solemn
charge he gave to Solomon, and of the cere-
mony in which he gave to the Lord all that he
had gathered for the carrying out of the work
of the Temple. Finally the chronicler declares
that David " died in a good old age, full of
days, riches, and honour." It had been in
very truth a great reign. Through varied ex-
periences the king had come at last to the
highest that was in him, and, as Paul declared,
"after he had in his own generation served
the counsel of God, he fell on sleep."
II. CHEONICLES
II. CHRONICLES—
THE TEMPLE, POSSESSED AND ABANDONED
A
B
SOLOMON
THE KINGS
OF JUDAH
i. — ix.
X. — xxxvi.
I.
First Vision
I. The Revolt of the Ten
and Things
Tribes x.-xi. 4
Foliowing
i.-vii. 10
II. Period of Degen-
i.
The Vision, i. 1-13
eracy xi. 5-xvl.
i. Rehoboam. xi. 5— xii.
ii. Abijah. xiii.
ii.
National Pros-
perity.. ..
1. 14—11. 18
III. Reform under Jehos*
iii. Asa. xiv.— xvi.
haphat xvii.— xx.
i. Reform. xvii.
iii.
The Temple
ii. Lapse and Restoration.
xviii., xix.
iii.— V. I
IV. Period of Degen-
iii. Prevailing Prayer. xx.
iv.
Ceremonies of
eracy xxi.-xxiil.
Consecration
i. Jehoram. xxi.
V. 2— vii. 10
V. Reform under
Joash xxiv.
ii. Ahaziah. xxii. 1-9
iii. Athaliah. xxii. 10 — xxiii.
i. Influence of Jehoida
ii. Failure of Joash
II.
Second Vision
VI. Period of Degener-
and Tilings
acy XXV,— xxviii.
i. Amaziah. xxv.
Following
ii. Uzziah. xxvi.
vll. U-ix.
VII. Reform under
iii. Jotham. xxvii.
iv. Ahaz. xxviii.
i
The Second
Hezekiah
Vision, vii. 11-22
xxix.— xxxii.
i. Consciousness of Sin and
consequent Cleansing, xxix.
ii
Various Acts of
ii. The Passover. xxx.
the King. viii.
VIII. Period of
iii. Practical Reforms. xxxi.
iv. The Trial of Faith.
iii
The Queen of
Degeneracy xxxiii.
Sennacherib. xxxii.
Sheba. ix. 1-28
i. Manasseh. 1-20
iv
Epilogue.
IX. Reform under
ii. Amon. 21-25
29—31
Josiah xxxiv., xxxv.
i. Tosiah's first Reforms,
ii. The Finding of the Book of
the Law.
X. Period of
Degeneracy
iii. The Passover.
xxxvl. 1-10
i. Jehoahaz. 1-4
ii. Jehoiakim. 5-8
iii. Jehoiachin. 9-10
XI. Captivity xxxvi. 11-23
II. CHRONICLES
THIS is really the second half of the one
Book of Chronicles. The essential values
are the same as those in I. Chronicles. The
history centres round the religious life of the
people, and is confined to Judah and the Da-
vidic line of kings. Degeneracy resulted from
neglect of the house of God, and each reform
was associated with return thereto. The story
is a very sad one, opening with all the glory
of Solomon's reign, and ending with captivity
and the patronage of Cyrus. Its broad divi-
sions are Solomon (i.-ix.) ; the Kings of Ju-
dah (x.-xxxvi.).
A. Solomon
This book opens with the story of Solomon's
entering upon full possession of his kingdom,
and taking up the great work entrusted to him
of building the Temple. He commenced by
gathering the people with him to a sacred act
of worship. God met him in a special vision
of the night, as a result of which wisdom
was granted to him, and the promise was
made of great material prosperity. Then fol-
lowed the days of Israel's greatest glory so
185
186 II. Chronicles
far as material things were concerned. Pros-
perity is always a more insidious danger than
adversity to the man of faith.
Solomon devoted himself to his great work
of building the Temple. In all fundamental
essentials it was on the pattern of the Taber-
nacle which Moses had made. Its proportions
and relations were identical, but it was larger.
The period occupied in building was seven
years. The work being completed, with filial
and godly care the king carried into the sacred
enclosure all that his father had collected and
dedicated to the purpose. Thus, nearly half a
millennium after the Exodus, the chosen peo-
ple were found in the land, having a king on
the throne, and a Temple in the midst of the
chief city at the centre of the national life.
The only principles of permanence, however,
are faithfulness and purity, and already the
elements of decay were at work in the heart of
the king and among the people.
The w^ork of construction being completed,
there followed the glad and solemn ceremony
of dedication by the people, and consecration
by God. With awe-inspiring dignity the ark
of God was carried to its resting-place. As at
the erection of the Tabernacle of old, so now
in the new Tabernacle God answered the work
of man as the cloud of glory possessed and
Temple, Possessed and iVbandonrd 1S7
filled the sacred place, so that the. ministra-
tions of the priests had to cease. In the pres-
ence of that manifestation tlie kini;- pro-
nounced a blessin<:: on tlie jx'ople, wliirli
merged into a blessing oll'ered to (Jod. After
praise the king offered his prayer, which was
great in its comprehensiveness and in its un-
derstanding of the heart of God. As the cere-
monies had begun with sacrifice and song, so
they closed, and it is quite easy to realize how
joyful and glad of heart the people were as
they dispersed.
The greatest work of Solomon's life being
now completed, God appeared to him in a
second vision, in which lie first declared that
the work done was accepted, and the prayer
offered heard and answered. Then, with the
tenderness and faithfulness of infinite love,
He restated for the king the conditions of his
safety.
Then follows the record of certain doings of
the king in matters of administration. He
consolidated the internal streng-th of the na-
tion by building cities. He organized the
labour of the conquered peoples within his
dominions. He set in order the Temple wor-
ship. He enlarged his commercial activities.
The fame of Solomon's wisdom attracted
the queen of Sheba, who came principally to
188 II. Chronicles
discuss with him certain problems on her
mind. He welcomed her with fine courtesy,
and answered her questions to her satisfaction.
The chronicler ends the story with the account
of the wealth Solomon gathered, and the mag-
nificence which characterized his reign. No
account of his failure and fall is given. The
purpose of the writer was served when he had
made clear the relationship existing between
loyalty to the Temple of God, with its worship
and success, and the greatness of king and
people.
B. The Kings of Judah
Despotism is seldom transmissible. That
Solomon had been an autocrat, and had ruled
with a hand of iron under the glove of velvet,
is evidenced by the words of the men of Israel :
" Thy father made our yoke grievous." With
his death men breathed anew, and discovered
their chains. As a result of the quarrel be-
tween Jeroboam and Rehoboam, the nation
was rent in twain. Ten tribes revolted, and
the history of the book gathers round the
kings of Judah, beginning with Rehoboam.
Throughout his reign, and that of Abijah,
there was war between Israel and Judah, and
a process of corruption in the kingdom. Asa
reigned for a long period, and in the earlier
Temple, Possessed and Abandoned 180
years gave the nation some gleams of a better
order. In the latter years, however, he sadly
failed, turning to Syria for help.
With the accession of Jehoshaphat, a period
of definite reformation opened for Jiidah. He
commenced by organizing what in these days
would be called special missions conducted
through the cities of Judah by representative
princes, the Levites, and the priests. Coinci-
dent wuth this activity within, a remarkable
fear of the Lord fell upon the peoples without,
so that they ceased to make war upon Jehosha-
phat. Economically he strengthened his king-
dom by the building of castles and cities, by
commerce, and by the carrying out of many
works. After a while he had a strange lapse
in his loyalty to God, in that he made affinity
with Ahab, perhaps the most evil king that
ever sat upon the throne of Israel. His
repentance, however, was manifest in the
new mission which he presently undertook
throughout the land, to bring his people back
to the Lord, and to consolidate the internal ad-
ministration in righteousness.
He was undoubtedly a man of simple and
yet splendid faith. This is seen in the story
of how, when his kingdom was threatened with
powerful and terrible invasion, he gatheriMl
his people about him and prayed. The answer
190 II. Chronicles
was not delayed. It was a moment bright
with light amid the darkness. Once more in
the history of His own people the arm of the
Lord was seen acting in strength, as when in
the ancient days it broke the power of Egypt.
The story of Jehoshaphat's life and reign con-
cludes with a brief statement of yet another
lapse, in that he made commercial alliances
with Ahaziah, the king of Israel. His enter-
prises were unsuccessful, because God broke
his ships in pieces.
With the passing of Jehoshaphat another
period of degeneracy and darkness set in over
the kingdom of Judah. He was succeeded by
his firstborn, Jehoram, a man of utterly evil
nature, who attempted to make his throne se-
cure by the murder of his brothers. In the
midst of his wickedness a message came to him
by writing from Elijah. It was a terrible sen-
tence of judgment, which was fully carried
out after eight years of reign. He was im-
mediately succeeded by Ahaziah, his youngest
son, whose brief reign of one year was influ-
enced for evil by Athaliah, his mother. Dark
and terrible days followed his death, during
which this woman, Athaliah, reigned over the
land. Her first act was that of the destruction
of all the seed royal of the house of Judah, ex-
cept Joash, who was rescued, and for six years
Temple, Possessed and A])an(l()ncd 11)1
preserved within the temph^ by Jehoshabeath,
and the higli priest, Jehoiada.
The reform under Joasli was really due to
the influence of this man Jehoiada. It centres,
as always in this book, around the Temple.
While Jehoiada lived, worship was main-
tained, but after his death the kin^r who had
been zealous in reform became determined in
wickedness.
The account of the rei<xn of Amaziah opens
with a remarkable statement : " He did that
which was right in the eyes of the Lord, but
not with a perfect heart." Notwithstanding
the general direction of his life, either through
personal indulgence or ambition or careless-
ness, the whole heart was not set upon doing
the will of God, and consequently the reign
was characterized by failure. Uzziah, who
succeeded him, and reigned fifty-two years,
was a man of strong character, and the early
part of his occupancy of the throne was char-
acterized by true prosperity. The last years
of his reign were full of suffering and sadness.
In an evil moment of pride he entered into
the sacred courts, and violated the ancient or-
der of God concerning the offering of sacri-
fices. He was smitten with leprosy, and lived
for the latter part of his life a prisoner, iso-
lated from his fellow-men. He was succeeded
192 II. Chronicles
by Jotham, who reigned in equity, and re-
frained from his father's sin. During the
whole of this period, however, the corruption
of Judah went forward, and the great ministry
of Isaiah commenced. The reign of Ahaz was
marked by terrible and rapid degeneracy.
With appalling fearlessness he restored all the
evils of idolatry, even including the terrible
offering of children to Moloch. The evil of his
character is manifest in the fact that calami-
ties did not seem to have the effect of rous-
ing him to consciousness of his sin. " In the
time of his distress did he trespass yet more
against the Lord, this same king Ahaz."
With the accession of Hezekiah a great
change came over the life of Judah. Among
all the reforming kings he was undoubtedly
the most remarkable. This was in all proba-
bility due to the influence of Isaiah. His
reformation commenced in his own deep con-
sciousness of the wretched condition of the
people, and the reason thereof. His first re-
forming act w^as that of cleansing the house
of God, and restoring it as the place of wor-
ship. He then made arrangements for the
keeping of the Passover, and with a largeness
of heart sent messengers throughout Israel,
inviting them to come and take part therein.
Only a remnant responded. The observance
of the feast was followed by the work of re-
Temple, Possessed and Abandoned IIKJ
organization in tlio nation. The story is told
in general terms, and special note is made of
the thoroughness with which the king carried
out the work. " In every work that he began
to do in the service of the house of God, and
in the law, and in the connnandments, to seek
liis God, he did it with all his heart, and pros-
pered.'' Then came a trial of his faith in the
invasion of Sennacherib. In the presence of
the peril his heart did not fail. He acted with
promptitude by stopping the supply of water,
by strengthening the fortifications, by mob-
ilizing his army, and then sought refuge in
prayer and in fellowship with the prophet Isa-
iah. The chronicler then briefly relates the
story of his illness, and of that failure which
characterized his last days.
Manasseh the son of Hezekiah seems to have
set himself to the most wilful and persistent
form of every abomination. The strong hand
of God was stretched out against him, and he
was carried away in irons, broken and de-
feated. In his distress he cried out for help to
God. His repentance was evidently the chief
subject in the mind of the chronicler, and con-
stitutes a wonderful picture of the readiness of
God to pardon. Amon, on coming to the
throne, followed the earlier example of his
father, and was so utterly corrupt iliat his own
servants conspired against him and slew him.
194 II. Chronicles
The story of the reign of Josiah is full of
brightness. Ascending the throne when eight
years old, at the age of sixteen he began to
seek after God. Four years later he set him-
self to the actual work of reformation. It was
during the cleansing of the Temple that the
book of the law was discovered, the result of
which was a still greater determination on
his part to reform the nation. He observed the
Passover. Following the story of his death,
we read of the lamentation of the people. The
reformation under him was due entirely to
their love for him, and not to any return on
their part to God.
The story of final movements in the down-
ward course of the nation concludes the book.
Jehoahaz reigned for three months. He was
deposed by the king of Egypt, who appointed
Jehoiakim. After eleven years of evil courses
he was carried away by Nebuchadnezzar to
Babylon. He was succeeded by Jehoiachin,
who also was carried away by Nebuchadnez-
zar. Zedekiah, appointed by Nebuchadnezzar
to the succession, rebelled against him, and
continued his evil courses for eleven years.
The Chaldeans carried the remnant away to
Babylon. The book closes with the statement
of the proclamation of Cyrus, which also opens
the book of Ezra.
EZRA
EZRA— A RETURNING REMNANT
A
B
2ERUBBABEL
EZRA
i.—vi.
vii.—x.
I. Return
I..il.
\
I. Return
vii.. vi
i. The Edict of Cyrus.
i.
Interval of Sixty Years.
ii. The Returning Exiles.
ii.
i. The Coming of Ezra.
V
Note :
The Small Number of Levites.
The Nethinim.
ii. The Returning Exiles,
iii. The Preliminary Convention.
viii. I-
The Totals.
iv. The Return.
31
II. Reorganisation
lil.
-vl.
II. Reformation
ix..
i. Resumption of Worship.
iii.
i. The Conditions in Jerusalem.
iz. z
ii. Opposition.
iv.
ii. Ezra's Intercession.
9
a. General Statement.
b. Particular Account.
1-6
7-43
iii. The Reformation.
iii. Resumption of Building.
V.
1
iv. Darius.
vi.
1
EZRA
THE book of Ezra contains an account of a
most important epoch in the hiptory of
the people of God. After seventy years of cap-
tivity, through the decree of a Gentile king, a
return was made possible. This book gives us
the story of that return, and of the rebuilding
of the Temple. It is not consecutive history,
for, while in conjunction with the book of Ne-
hemiah it covers a period of about one hun-
dred years, there is in the midst of tliis book
a gap of sixty years. There are two main divi-
sions: first, the story of the return under
Zerubbabel and the rebuilding of the Temple
(i.-vi.); then, after sixty years, that of the
coming of Ezra, and the work he undertook
(vii.-x). It may therefore be simply divided
around the names of these two men.
A. Zerubbabel
The story which centres around Zerubbabel
is that of the return of a remnant of the peo-
ple to Jerusalem, and their reorganization.
The purposes of God may seem to tarry;
they are never abandoned. Indeed, there is a
very true sense in which they never even tarry
197
198 Ezra
for a moment. The chosen nation had become
a people scattered and peeled, having lost na-
tional position and power, and to a large ex-
tent national consciousness. Through the sev-
enty years God prepared a remnant, through
processes of suffering, to return and rebuild,
and hold the fort until He, the true Seed and
Servant, should come. The history of the re-
turn sets forth clearly the truth concerning
this overruling of God. Through a most un-
likely instrument, Cyrus, the way was made
plain.
The list of those returning is principally
remarkable from the small number of the
Levites it contains. Nearly ten times as many
priests as Levites went back to the land. An-
other point is that of the Nethinim. They
seem to have been prominent in these times,
for they are only once mentioned elsewhere.
It is almost impossible to determine their
origin.
The leaders in this return were evidently
conscious of the matters of real importance
in the life of the people. Directly they were
settled in their cities, the altar of God was es-
tablished at Jerusalem. As far as possible
they restored the Divinely appointed order of
w^orship, and immediately commenced the
work of rebuilding the Temple. The founda-
A Returning Remnant 100
tions were laid, and in the second year of the
return, with fitting eeremonies of praise, they
rejoiced.
This work stirred up the opposition of the
Samaritans. This was first manifested in an
attempt to induce Zerubbabel and those as-
sociated with him to admit into partnership
such as were really enemies of the work. This
being definitely refused, these enemies set
themselves in every way to harass the work
and hinder it, until at last they were successful
in obtaining letters from the reigning monarch
which interdicted the work. Thus for a long
period the rebuilding of the house of God
ceased, while the building of the houses of the
people went forward unchecked.
A study of the prophecies of Haggai and
Zechariah make it perfectly evident that the
cessation of the work of building was un-
worthy of the men who had commenced.
Judged by all human standards, tlicy could
fairly urge the difficulties of the situation, and
the necessity for obedience to the edict of the
reigning king. Judged by the Divine stand-
ard, as the burning words of the prophets made
perfectly clear, they had no right to cease.
Under the inspiration of these prophetic mes-
sages, governor and priest, Zerubbabel and
Jeshua, commenced the work again. Again
200 Ezra
opposition was raised. To this they gave no
heed, and Tattenai sent a letter to Darius con-
cerning the edict of Cyrus.
There can be no doubt that Tattenai felt
that the finding of such a decree was unlikely,
if not impossible. That the search was a thor-
ough one is indicated by the statement of
where the roll was found. The searchers natu-
rally commenced in the house of the archives
in Babylon. It was not there, but at Ach-
metha, in the royal palace, that it was discov-
ered. In consequence of this the edict of
Darius not only gave them permission to carry
forward their work, but compelled Tattenai to
help them with great gifts. At last the Tem-
ple was finished, and solemnly dedicated to
God with sacrificial offerings and songs of
thanksgiving.
B. Ezra
Between chapters vi. and vii. there was an
interval of at least sixty years, uneventful in
the history of the people settled in Jerusalem.
That they had largely failed in the purposes
of Zerubbabel is evident from the work done
by Ezra, and subsequently by Nehemiah.
Again the wonderful overruling of God is seen
in the working of the minds of two men m
Babylon. Ezra was stirred with desire to
A Returning Remnant 201
help bis people in Jerusalem. Artaxerxes was
moved with fear lest there should be " wrath
against the realm of the king and his sons."
It is perfectly evident that be bad some clear,
consciousness of the power of God. Thus by
the creation of different emotions in the hearts
of two men, which brought them into co-opera-
tion with each other, and thus with His pur-
pose, He moved forward.
Ezra gathered together members of the
priestly and royal houses, and a further con-
tingent of the people at Ahava, in order that
be might review them, and prepare for the
journey. Finding that there were no Levites
in the company, he sent to Iddo, and in re-
sponse to his appeal certain of their number
joined him. The character of Ezra is remark-
ably revealed in his refusing to seek help from
an earthly king. It is a fine illustration of
the independence and dependence of such as
follow the Lord. The king's voluntary gifts
were gladly accepted; but to ask for soldiers
would have been to make a tacit confession
of questioning in his heart as to the ability or
willingness of God to help. After a long jour-
ney they arrived in safety at Jerusalem, and
made their offerings.
Ezra found a condition of affairs at Jerusa-
lem which was a sad revelation of the deterio-
202 Ezra
ration of the people. There had been no re-
turn to idolatry, but there had been an inter-
mixture with the people of the land, and the
chief offenders had been the princes and the
rulers. He was moved with righteous indig-
nation, and sank into silent astonishment until
the time of the evening oblation. Then before
God he poured out his soul in prayer.
The sincerity of Ezra's vicarious repentance
produced immediate result. The people who
had gathered about him through the long hours
of the day came to a consciousness of the enor-
mity of their sin as they saw how he was af-
fected thereby. At last one of their num-
ber spoke to him, acknowledging the sin, and
suggesting a remedy. He at once became a
man of action, first calling them to a sacred
covenant that they would put away the evil
thing from amongst them; and then leading
them in the carrying out of their covenant.
NEHEMIAH
NEHEMIAH— CONSOLIDATION
THE BUILDING OF THE
WALL
t. — vii, jja
THE READING OF THE
LAW
vii. 73b~x.
THE SETTLEMENT OF
THE CITIES
xi, — xiii.
L Initiation i., is.
i. Nehemiah's Grief coa-
cerning Jerusalem. i.
ii. Nehemiah's Coming to
Jerusalem. ii.
II. Process
ill.-v.
i. The Building of the Wall,
iii.
ii. Opposition and Persis-
tence, iv.
iii. Internal Difficulties, v.
111. Completion
vl.— vii. 73a
i. Opposition and Victory.
vi.
ii. The People, vii. 1-733.
I. The Reading of the
Law and Feast
Of Tabernacles
vii. 73b-viii.
i. The Reading of the Law.
vii. 73b — viii. 12
ii. The Feast of Tabernacles.
13-18
II. The Great Prayer iX
oftheLevites «.
i. The Day of Humiliation.
ii. The Offering of Praise
iii. Prayer.
5-39
30-38
III. The Re-establish'
ment of a Cov«
enant
X.
i. The Sealing. 1-28
ii. The Covenant. 99-39
1. The People in Jeru'
salem xi.— xii. 26
i. The princes and ten per
cent, compulsoriiy, and
some voluntarily, xi. x, 2
ii. Lists. zi. 3— 'Sii. 36
II. The Dedication of
the Wall
xii. 27-xi{i= 3
i. Dating Difficult
ii. Ceremony
a. Two Processions of
Singers, xii. 27-47
b. The Reading of
the Law. xiii. 1-2
c. Separation. 3
III. Nehemiah's final
Reformation
xiii. 4^31
i. Twelve years later,
ii. Correction of four Abuses,
iii. His Method (ver. 35>
NEHEMIAH
THIS is the last book of Old Testament his-
tory. An interval of about twelve years
occurred between the reformation under Ezra
and the coming of Nehemiah. The story is
that of the continuation of the work com-
menced by Zerubbabel in the matter of the re-
building of the wall. The book is intensely
interesting, among other reasons because in
large measure it is autobiographical. Nehe-
miah tells his own story, and with a freshness
and vigour and transparent honesty which
make it for evermore one full of interest. Be-
yond the account of the building of the wall
we have that of a further reformation in which
Nehemiah and Ezra were united as leaders,
and finally an account of the settlement of the
cities.
The book may therefore be divided broadly
thus: The Building of the Wall (i.-vii. 73a) ;
The Reading of the Law^ (vii. 73b-x) ; The
Settlement of the Cities (xi-xiii.).
A. The Building of the Wall
Nehemiah's position as cupbearer at the
court of the Gentile king w^as one of honour,
205
206 Xehemiah
and admitted biin into relationship of some
nearness and familiarity. In the midst of
these circumstances he had not forgotten his
relationship to the chosen people, but on the
contrary was interested in them, and made in-
quiry of those who came to the court concern-
ing Jerusalem. The news they brought was
full of sadness, and grief possessed his heart.
He carried his burden to God in prayer, ask-
ing that He would give him favour in the
eyes of the king he served. There was thus
evidently in his heart a resolution to do
more than pity, if the door of opportunity
offered.
The sadness in his heart could not wholly
be hidden, and when the king detected it Ne-
hemiah was filled with fear. Through the
fear a splendid courage manifested itself, and
he asked that he might be allowed to go and
help his brethren. The request was granted,
and he departed for Jerusalem. Having ar-
rived, he carefully ascertained the true state
of affairs, and then called the elders to arise
and build. Opposition was at once manifested
on the part of surrounding enemies, and with
strong determination Nehemiah made it per-
fectly clear that no co-operation would be per-
mitted with those who were derisive of the
effort.
Consolidation 207
The account of the method of arrangement
for the building of the wall shows how system
characterized Nehemiah's procedure. The
description given takes in the whole city's cir-
cumference. The arrangements made indi-
cated the necessity for speedy work, and were
characterized by a sense of the importance of
division of labour, and a fitting apportion-
ment thereof in the matter of persons and
neighbourhoods.
As the work proceeded the opposition of
outsiders turned from derision to anger, but
rose no higher at the moment than that of con-
tempt. An illuminative sentence, " the peo-
ple had a mind to work,'' shows how com-
pletely Nehemiah had captured and inspired
them, and we are not surprised when we read
that the wall was half finished. At this point
opposition became more severe, and a positive
attempt was made by conspiracy to hinder the
progress of the work. In Nehemiah's method
there was neither foolish independence of God
nor foolhardy neglect of human responsibility.
" We made our prayer and set a watch."
A new difficulty arose among the people
themselves. The rich had exacted usury from
their poorer brethren to such an extent as
to oppress and impoverish them. Nehemiah
again acted with promptitude. There is a fine
208 Nehemiah
touch in his declaration, " I consulted with
myself, and contended with the nobles." Set-
ting an example of self-denial, in that he took
no usury, nor even the things which were his
right as the appointed governor of the people,
he produced immediate results in that all the
nobles did the same. Thus the people were re-
lieved, and went forward with their work with
new enthusiasm.
^ -" Opposition now moved on to a new plane.
^ Having begun in contempt, and proceeded
through conspiracy, it now adopted a method
of cunning. Affecting friendship, the enemies
of Nehemiah four times proposed conference
with him, which he resolutely declined. This
was followed by an open letter containing a
slander. With singular directness he denied
the slander, and carried on his building. Find-
ing that he was not to be seduced, they at-
tempted to fill him with fear. This attempt
he scorned, and hastened the workers.
Through the whole period he was harassed by
the complicity of certain nobles with Tobiah.
At last the wall was finished by the setting
up of the doors, and the placing in order of
porters, singers, and Levites. Arrangements
were made for the safety of the city in the
presence of surrounding enemies by careful
provision as to the hour for opening and clos-
Consolidation 200
in<^ the eitv gates, and by au arrangement of
watchers.
R. The Reading of the Law
In this section of the book, Ezra appears
upon the scene. A most remarkable religious
convention was held. The first day witnessed
tlie assembling of the people, and was given
to the reading of the law. This w^as not merely
the reading aloud of passages therefrom, but
was reading accompanied by exposition under-
taken by men specially appointed to act in
conjunction with Ezra. It was a day of con-
viction, resulting in great sadness in the heart
of the people. On the second day a smaller
gathering of the rulers was held, who came
in order more perfectly to understand the law
of God. An immediate application was made
by the observance of the feast of tabernacles.
Following the feast, after a brief interval,
came the great day of humiliation. The peo-
ple separated themselves entirely from all
that were not actually within the covenant,
and gave themselves to confession and hum-
bling before God. In all this they were led
by the Levites, and the great prayer they of-
fered is given in full. Its first section was
an ascription of praise; its second set forth
Jehovah's grace in contrast with the repeated
210 Nehemiah
failure of the people; and the last movement
was that of definite seeking for His continued
goodness and help.
Following upon the humiliation of the peo-
ple they entered into new covenant relation-
ships with God. This covenant was sealed
representatively by priests, Levites, and
rulers. To its terms all the people agreed.
They were set forth in general phrases and in
particular application. Generally the peo-
ple promised " to walk in God's law . . .
to observe and do all the commandments."
Particularly the covenant referred to matters
in which the people had been in danger of
failure, those namely of intermarriage with
the heathen, of neglect of the Sabbath, of Tem-
ple maintenance and arrangement, and of the
offering of first-fruits and tithes.
c. The Settlement of the Cities
In this third and final division of the book
the arrangements made for the settlement of
the cities are given. In the first section we
have the account particularly of the settlement
of Jerusalem. Perhaps not more than fifty
thousand had returned from captivity. By
no means all of these had come to Jerusalem.
Many of them were scattered through the sur-
rounding cities. Jerusalem was peculiarly
Consolidation 2\^
difficult of settlement, in that it was the centre
of danger and of possible attack. It was
therefore arranged that the princes should
dwell in the city, and ten per cent, of the peo-
ple, selected by lot, must take up their abode
there. In addition to these there were certain
who voluntarily came forward to dwell in the
place of danger.
It would seem as though the dedication of
the wall had been postponed for some consid-
erable time. The actual time is of no moment.
The ceremony of dedication proceeded in three
stages — first, two processions of singers who
chanted the praises of God ; secondly, the read-
ing of the law; and finally, the separation of
the mixed multitude from the people of God.
After the building of the wall Nehemiah
had evidently gone back to the court of the
king. Twelve years later he returned, and the
last deeds recorded were such as reveal the con-
tiued strength and loyalty of the man. There
were four abuses which confronted him. Eli-
ashib the priest had given place within the
very Temple of God to Tobiah. Nehemiah
flung out occupant and furniture, and restored
the chamber to its proper use. In the second
place he found that the Levites, instead of be-
ing able to devote their whole time to the serv-
ice of the Temple, had to earn their living, be-
212 Nehemiah
cause the people neglected the bringing in of
the tithe. He corrected this abuse. In the
third place he found that the Sabbath was
violated, and he restored the Divine order.
Finally, the people had again made mixed
marriages, and with characteristic roughness
and force he dealt with the matter.
ESTHER
ESTHER— GOD AMID THE SHADOWS
A
B
C
D
THE KINGS
THE COUNTRY
THE KING'S
THE COUNTRY
CONCLUSi
COURT
COURT
1. — iii.
iv. 1-3
iv. 4 — via.
IX.
jr.
I. The Feast
at ShU'
Shan
1.
I. Mordecai
1-2
I. Esther and
Mor-
decai
iv. 4-17
I. Poetic
Retri-
bution
1-19
Ahasuer
an<
Mo
del
II. The New
Queen ii.
II. The Jews
II. Esther and
the King
V. 1-8
II. The Feast
ofPurim
20-32
IILHaman Hi.
III. Haman
9-14
IV. The
Sleep-
less
King vl.
V. The
Queen's
Banquet
vil.
VI. Mordecai
vIU.
ESTHER
THE eyonts recorded in the book of Esther
occurred between the completion of the
Temple and the mission of Ezra (between
Ezra vi. and vii.). In all likelihood the narra-
tive, as we have it, was taken directly from the
Persian records. This would account for much
that has created difficulty in the minds of some
as to the presence of this book in the canon of
Scripture. The fact that the name of God is
not mentioned would be perfectly natural if
the historian were a Persian. That many
things are chronicled without apology, which
are the customs of a godless nation, would also
be explained thereby.
All this, however, makes the persons and
teaching of the book more valuable. It is a
fragment of profane history captured for
sacred purposes. The story reveals, to such
as have eyes to see, that same principle of the
overruling of God on behalf of His people
which marks all their history. Here, however,
it is seen operating on their behalf in a foreign
land.
The principal value of the book is not its
215
216 Esther
revelation of His care for individuals, though,
of course, that also is present. It is rather
that of His preservation of the people as a
whole, in an hour when they were threatened
w^ith wholesale slaughter ; and moreover it em-
phasizes His care even for those who had not
returned with Zerubbabel. The feast of Pu-
rim, observed even to-day, is the living link to
the events recorded, and historically sets the
seal upon the accuracy of the story. That
feast celebrates, not so much the defeat of
Haman, or the advancement of Mordecai, as
the deliverance of the people. The book is
pre-eminently dramatic, and is best analyzed
around the scenes: The King's Court, Ahasu-
erus (i.-iii.) ; the Country, Mordecai, and the
Mourning Jews (iii.-iv. 3) ; the King's Court,
the unnamed God (iv. 4-viii.) ; the Country,
Purim, the Rejoicing Jews (ix.) ; Conclusion
(X.).
A. The King's Court, Ahasuerus
The first scene presented to us is that of a
great feast in the palace of the king. In the
midst of it the king commanded his queen,
Vashti, to his presence. The one redeeming
feature in the revelation of the conditions at
the court of Ahasuerus was that of Vashti's
refusal to obey the command of the king. She
God amid the Shadows 217
paid the price of her loyalty to her woman-
hood in being deposed.
Mordecai's action in the case of Esther is
open to question. His love for her was evi-
dent, and the picture of him walking before
the court of the w^omen's house into which she
had been taken indicated his continued inter-
est in her. His advice that she should not be-
tray her nationality was questionable, as her
position at the court of the king was one of
peril for a daughter of the covenant. Her
presence in the palace was part of that process
by which the overruling of God preserved His
people, and frustrated their foe.
Haman is now introduced, a man haughty
and imperious, proud and cruel. His malice
was stirred against Mordecai, and also, there-
fore, against all his people, and he made use
of his influence with the king to obtain author-
ity practically to exterminate the whole of
them.
B. The Country, Mordecai, and the Mourn-
ing Jews
The intention of Haman became known to
Mordecai, who at once took up his position
outside the king's gate, and there raised a loud
and bitter cry. The royal proclamation filled
the people through the provinces with sorrow,
218 Esther
and they mourned with fasting and weeping
and wailing.
c. The King's Court, the Unnamed God
The news of this mourning reached Esther
in the royal palace, and she sent to make in-
quiries. Thus between the extreme need of
her people and the king she became a direct
link. The custom and law of the court for-
bade her approach to her lord save at his com-
mand. The urgency of the case appealed to
her, however, and with splendid heroism she
ventured. Conscious of her need of moral
support, she asked that the people would fast
with her. There was a note of sacrifice and
abandonment in her words, " If I perish, I
perish."
Her venture was crowned with success. It
might have been quite otherwise, and the gra-
ciousness of the king, notwithstanding Esther's
violation of the law of the palace, was un-
doubtedly due to the disposition of that God
in Whose hand are the ways of kings, whether
they will or not. Her request was at first of
the simplest. She invited the king and Ha-
man to a banquet. The overwhelming pride
of Haman was manifest in his gathering of
his friends, to whom he boasted of his riches,
of his advancement, and now of this last fa-
God amid the Shadows 219
vour, that he alone was invited to accompany
the king to the banquet of Esther. Acting
upon the advice of wife and friends, he com-
mitted the folly of making the time of the ban-
quet merry for himself by first erecting a gal-
lows for Mordecai.
In the economy of God vast issues follow
apparently trivial things. In the case of Ahas-
uerus a sleepless night was the means through
which God moved forward for the preservation
of His people. To while away its hours, the
records were read to the king, and a deed of
Mordecai therein recorded led to the hasty
and strange happenings which filled the heart
of Haman with anger and terror. Mordecai
was lifted from obscurity to the most conspicu-
ous position in the kingdom. Events moved
rapidly forward. By the way of the banquet
Haman passed the gallows. It was a fierce
and terrible judgment, and yet characterized
by poetic justice.
D. The Country^ Purim, the rejoicing Jevts
The peril of the Hebrew people was not yet,
however, averted. The royal proclamation had
gone forth that on the thirteenth day of the
twelfth month they should be exterminated.
By the constitution no royal proclamation
could be reversed. The king granted Morde-
220 Esther
cai to write and sign letters to his people, per-
mitting them to arm and defend themselves.
The fateful day arrived, but it was one on
which the changed conditions in the case of
Haman and Moredcai were repeated through-
out the whole of the provinces.
In memory of the deliverance the feast of
Purim was established. According to Jewish
tradition "all the feasts shall cease in the
days of the Messiah, except the feast of Pu-
rim." It is a remarkable thing that while
there have been breaks in the observance of
the other great feasts, and some of them have
been practically discontinued, this has been
maintained.
Conclusion
Whatever view w^e may hold of this book of
Esther, it is certain that Jewish leaders have
treated it as an exposition of the method by
which God wrought deliverance for His peo-
ple in a time of peril, even w^hile they were in
exile.
END OF VOL. I
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